The Ophidian Cult of Inner Africa was continued and developed in Egypt (Khem), where it achieved its apotheosis in the Draconian or Typhonian Tradition.
Before considering the major aspects of this vastly ancient magical current in its Draconian form it is necessary to recall several important factors. Firstly, as Gerald Massey has demonstrated, no successful reading of Egyptian mythology, symbolism, thought, or history, is possible without first ascertaining to which of the four major strata of evolution it pertains. The four are: 1. The Sabean or Star-Cult stratum, which carried over from Africa the pre-eval and totemic Mysteries to which allusion has already been made. These were of a basically zoomorphic nature, hence the predominantly bestial nature of the constellations named by the Egyptians. The Sabean Cult was the cult of the Mother-Goddess of the Seven Stars plus her child, Sirius, the Dog-Star. Sirius was represented by the god Set whose symbol was the Goddess – his own mother – whom he was supposed to have fecundated, there being at this early stage of humanity no knowledge of the role played by the male in the process of procreation. At this period, time was measured by the risings and settings certain stars. 2. The Lunar Cult followed the Sabean. The stars were replaced by the moon as a more precise mode of time-reckoning. The mechanism of paternity was still a mystery and it was also unknown that the moon did not shine by her own light. It was supposed that she renewed herself in the heavens by giving birth to her self-conceived child with which, periodically, she became full. The moon-god Thoth, Lord of the Double Light then replaced Set as the chief keeper of time. Thoth’s dog-headed ape, the cynocephalus, was the continuation of the fenekh or desert-fox type as a symbol of Set. 3. The Luni-Solar stratum was achieved when it became known that the intervention of the male was necessary to procreation, although the individualized fatherhood was not established until ‘lunar’ time gave way to ‘solar’ time, and the correct length of the year was made out. 4. The Solar Cult, with its emphasis on the child as son of the father rather than of the mother, caused a major upheaval in the history of humanity. In ancient Egypt, long before monumental times, continual internecine conflicts resulted from these two great divisions: the Draconian or Typhonian worship of the feminine principle, and the Osirian or Ammonite supporters of male supremacy.
After many centuries, the stellar goddess and their progeny were considered disruptive on account of their false time keeping. This was interpreted at ethical levels in human affairs as evil caused by not keeping time in a sexual sense, and the origin of death and disease was associated with the primal cult. It was consequently cast out by the Solarites who gradually superseded the Typhonians and exalted the god as child of the father, first upon the earth and later in ‘heaven’. This led eventually to a fanatical glorification of the masculine ideal which slowly undermined the mightiest civilization this earth has known, and which has continued to exert a baleful influence down to the present day. It is, however, important to realize that the Solar Cult was already flourishing in Egypt when the era of the monuments began!
The incalculable separated these four phases of the Occult Tradition in Egypt. Some idea of its length may be gained by contemplating the fact that the Egyptian priests had maintained precise records of astronomical phenomena extending over a period of more than 52,000 years before the death of Socrates in 400 B.C. during this vast period of time, wave upon wave of colonizers remnants of all four magical traditions. The reader is referred to the works of Gerald Massey for an exhaustive account of this subject.
The constant conflict between the cult of Set and the Solar cult split Egypt in two, as first one and then the other struggled for supremacy. But although the solar regime appeared to achieve final victory, and the eschatology of the Egyptians merged, later, into the Cult of Christendom, there are today signs of a revival – in modern guise – of the more ancient Cult which exalted the Goddess as supreme. In The Magical Revival (Chapter 3) I have shown how Aleister Crowley, the modern representative of this ancient Current, anticipated this revival by assuming again the role of priest and prophet and proclaiming the advent of the Aeon of Horus; the Crowned and Conquering Child.
Horus is the Greek form of the Egyptian Har, Khar, or Khart, meaning a ‘child’. The term was applied originally to the son of the mother in the primeval and Sabean Cult of the Seven Stars; and the first son was set, typified by the dog star.
Horus became a name for the son as the sun only after the cults of the Goddess had been superseded by those of the God. The nature of the child was determined originally by astronomical observations and it varied according to the sun’s position at the time of the vernal equinox. As a beam of white light assumes different colours on passing through a prism, so the sun assumed different aspects according to the position of the vernal colure. Thus, in an astronomical sense, the Har or child was identified with the Bull (Taurus), the Ram (Aries), the Fish (Pisces), the Sea-Goat (Capricorn), according to the constellation that formed the prism at the time of naming. Massey has shown that the seemingly sudden and unexpected introduction of the worship of the ram-headed Sebek-Ra at the commencement of the XIIIth dynasty, and its continuance to the end of the XVIIth dynasty, marked the change of color which occurred at 2410 B.C., when the sun left the sign of Taurus and entered that of Aries. By such reckoning it has been possible to date the inauguration of the Era of Mena, the 1st Dynasty, by the sun’s entry into Taurus in 4565 B.C. The length of time between these two dates – a period of 2,155 years – is that which the sun takes to traverse one of the twelve zodiacal signs. Horus, then, symbolizes solar or creative power plus the characteristics of the House in which it stays for a space of 2,155 years. Each successive Pharaoh was the living embodiment of the Phar or Har, as evidenced by the names they adopted. In the case of the XIIIth, or Sebek Dynasty, no less than eighteen Pharaohs bore the name of the ram-headed deity.
But the Har has also occult significance. The child and the seed are synonymous. The child denotes, symbolically, the bud-will or seed-vibration latent in the creative energy of the magician (or priest), and the nature of the Har was determined by the direction of the priest’s will at the moment of its projection into the matrix of the womb. The formula of Horus the Child is therefore a magical formula involving the use of solar-phallic energy. Its full mechanism has nowhere been explained so fully as in the Indian Tantras, and in the West by Aleister Crowley, one of the major exponents of the Ophidian Current in modern times.
The moments of conception and of birth are intimately related, not only from an astrological point of view but also at the more arcane level of sexual magick. The influence of the sun in the houses of the heavens plays a vital part in determining the nature of the Har and of that ‘other’ child whose magical production has been the aim of occultists of all ages.
The Indian Tantras continued the Sabean cult of the child of the mother alone, probably because the Cult was carried out of Egypt at a period ante-dating the later, solar dynasties. But in Egypt itself the patriarchal tradition, with its emphasis on the male principle, developed into the Cult of the Trinity which consisted of the Father, the Mother, and the Child. The later Christian version, which suppressed the feminine component, established an absolute patriarchate that distorted the entire Mystery Tradition and led to the infection of civilization with the unbalanced creeds of total masculine authority and the abolition of all that pertained to the female element in nature.
The seven stars of Ursa Major together with Set, the dog star, as the annual announcer of the Goddess, were reflected terrestrially as the sixteen sanctuaries of Osiris – eight in Upper Egypt, eight in Lower Egypt. It is probable that these sanctuaries were powered by specific currents of the Set-Typhon Cult. These currents were no doubt determined by the magical significance of the particular member of the god which sanctified the nome in which it was preserved. It is also probable that these cult centres represented a particular model in one organism (i.e. Egypt) of the global power-zones disposed in other parts of the earth. Myths and monumental remains in many parts of the ancient world suggests that Egyptian colonizers, after establishing themselves in Sumer, spread far and wide throughout the world, transmitting the Draconian current and enshrining their gods in zoomorphic forms dictated largely by topographical and other considerations. The interpretation of the hidden features of the universal Mystery Tradition masked by Mayan, Chinese, Indian, Druid, and other cyphers, reveals everywhere the underlying schism that had its origin in the primal antagonism between the cults of the Shadow and the Solarites; those who followed the Way of the Goddess (Vama Marg), and those who denied her and exalted the masculine principle, and suppose themselves superior to all else.
The sixteen nomes may have been intended to function as a system of ‘remote control’, with Egypt as the heart. According to some authorities the nomes were fourteen in number, in which case the seven stars of the Goddess alone were reflected terrestrially in both the lands (Upper and Lower Egypt), constituting the fourteen power-zones. They constituted the fourteen sanctuaries each of which contained of the members of Osiris, the moon god who was dismembered by Typhon. Each member represents a digit or day of the half moon, the Fifteenth being symbolized by the Goddess herself. The days of the bright and dark fortnights constitute the twenty-eight apartments of the lunar mansion – the House of Osiris – the light in darkness, the lord of the dead in the underworld.
As already stated, the initiated magical current manifested in Egypt as the Draconian Cult, the Cult of the Dragon or Fire Snake. This Cult represents the first systematized form of primitive African mysteries which the Egyptians elaborated into a highly specialized system of occultism that flowered finally in the tantras of India, Mongolia, Tibet, and China.
The Draconian Cult evolved from a concentration of knowledge derived from careful observation of physical phenomena extending over enormous cycles of time. The knowledge gained was based upon a primitive mode of magnetism, intercourse with spirits, elemental manifestations seen clairvoyantly. The human double (ghost or astral body) was an observed and natural fact, there was nothing supernatural about it. Upon it was based the religious eschatology of spiritual survival after death.
This body of knowledge, gathered over many centuries, was embodied largely in zoomorphic symbols that were familiar to initiates of the ancient world. The African, Egyptian, South American and Far Eastern Adepts typified the ‘secrets’ of nature in forms, floral or faunal, the differences of which were conditioned solely by local topography. It is obvious, for example, that the lioness of Africa that became a symbol to the Egyptians of the ferocious heat as a symbol by the Esquimaux. The African types were carried over into the Egyptian Mysteries and appeared, eventually, in the pantheon of Egypt as the animal-headed deities of the Nile Valley.
Africa consisted of an agglomeration of tribes warring incessantly among themselves. They had their zoomorphic and other totems, and the transition from primitive matriarchal traditions – with their stellar and lunar goddess – had occurred long before the advent of systematic cult patterns such as those of the Yoruba and Benin peoples discussed in the previous chapter. But the conflict between the pre-totemic and stellar peoples, and the later cults with their balanced male-female, or overtly male-oriented systems, was carried into Egypt and persisted long into post-dynastic times. It was the conflict between the devotes of the sun and those of the moon and stars that determined the nature of all later cults, however civilized their final forms. The conflicts between Ifa, the Goddess, and the later form, Ife, the God, were reflected aeons later in the Asiatic wars between the yonicaras and the lingacars. In Egypt this conflict assumed vast proportions and was perpetuated from pre-dynastic eras until the final fall of the Draconian Cult around the time of the XVIIth Dynasty.
In later dynastic times Egypt was divided into 36 nomes of ten divisions each. This represented a transfer to earth of the celestial symbolism of the heavens as the Circle of Nuit, the Goddess of Infinite Space. Nuit was a primordial deity and was typified celestially by the constellation of stars now known as Ursa Major. The seven stars of this complex symbolized Night or Typhon and her brood of stars, to which at a later time was added the star of her first male child, Set or Sothis. It was he who manifested in the south the light of the Mother who ruled in the North, and who was the first giver of light in darkness and the first keeper of time: the Sabean Mother, Typhon, and her son, Set. Her name in Egyptian was Khept or Kheft, from which the word devil derives. According to Massey
The origin of the Devil is the result of beginning with the goddess without the god; so Kheft, the Great Mother, furnishes the name of the evil one, the enemy, the Devil. The worshippers of the Mother were the godless, hence the devilish.
So powerful was this primeval African cult of the Mother of the Seven Stars, and for such long ages did it endure, that Khebt or Kheft became the name of Egypt itself, and the first of its terrestrial nomes was dedicated to the star Sothis, the dog star which represented the son of the Mother, whose oldest form was as the goddess of the seven stars.
The seven stars gave their names to the first nomes that were mapped out in Egypt at the earliest phase of its development, when time was measured by the stars. ‘Physical geography’ was therefore established upon the female form and the whole of Egypt was mapped out after the elaborate celestial uranography had been figured in the skies by the priests who had observed, for incalculable periods of time, the progressions and retrogressions of the celestial bodies. It was during the Sabean stage of Afro-Egyptian history that the Draconian Cult emerged as a magical machine, precise, profound; so true in its foundations that the subsequent phase of Egyptian history were unable wholly to obliterate the Typhonian origins of its pristine wisdom.
The primal seven nomes were added to when the Moon replaced the Stars as time-keepers and the 28 lunar mansions were reflected from the heavens above and allotted to the land below. The final allotment occurred during the solar phase of Egypt’s history and this phase was already established at the beginning of the monumental period. In this, the final phase, when the full solar circle had been made out in the heavens, the number of nomes increased to 36. The solar heaven consisted of Sekhet Aarhu, the ‘Elysian Fields’; its 36 gates were founded on the 36 decans of the zodiac. The ‘creation’ of this region – Sekhet Aahru – was in effect the mapping out of the zodiacal circle.
But there was a magical or esoteric side to this symbolism which was first and astronomical and afterwards terrestrial and biochemical.
The Sabean Goddess Typhon with her brood of seven souls or stars preceded the lunar mysteries as the fourteen steps that ascended to and descended from the shrine of the Goddess 15: the days or steps of the bright fortnight and the days of the dark fortnight being divided, on the fifteenth day, by the Full moon. The Sekhet Aahru or house of Sekhet was divided into 15 Atus and these became the Atus of Thoth who was the lunar form of Set, the son of Typhon. Thoth fashioned the lunar zodiac and established the moon or the month. Thoth, in turn, was superseded by Khonsu, the child of both sun and moon and the representative therefore of luni-solar time.
On the ancient monuments, the lunar deity – Thoth – represents the bright fortnight or the moon in its first half; the dark fortnight, the waning moon, is represented by the cynocephalus or dog-headed baboon. These images gave rise to the concept of the man in the moon followed by his dog. In this symbolism it is possible to see the foundation of the elaborate sex-magical metaphysical of the Far eastern Tantras that were a development of the Typhonian Cult. The influence of the moon and its phases, and the cynocephalus that typified luni-solar conjunction are phenomena that resume the entire range of Draconian magic. Horapollinis observes that the Egyptians symbolized this astronomical event by means of the ‘sacred’ baboon:
For at the exact instant of the conjunction of the moon with the sun, when the moon becomes unillumined, then the male Cynocephalus neither sees, nor eats, but is bowed down to the ground with grief, as if lamenting the ravishment of the moon. The female also, in addition to its being unable to see, and being afflicted in the same manner as the male, emits blood from the genitals; hence, even to this day Cynocephali are brought up in the temples, in order that from them may be ascertained the exact instant of the conjunction of the sun and moon. And when they would denote the renovation of the moon, they again portray a Cynocephalus in the posture of standing upright and raising its hands to heaven with a diadem on its head. And for the renovation they depict this posture, into which the Cynocephalus throws itself, as if congratulating the goddess, if we may so express it, in that they have both recovered light.
To the new moon was ascribed that other familiar of Thoth, the Ibis. Again, according to Horapollinis the Egyptians observed this bird administer its own clyster. Ideas of purification associated with the feminine nature and of completing a cycle of time, or period, undoubtedly prompted the choice of symbol. The name of the ibis in Egyptian is Tekh, the hard form of Tesh, meaning a crossing, boundary, or limit. Tekh is another name for Thoth, and Tekhi – the feminine form – is the name of an Egyptian goddess who presided over the mysteries of women with particular reference to the monthly period. Furthermore, the ibis was a glyph of the Phoenix or Bennu Bird, sometimes known as the bird of return which related to cycles of time. It was Thoth who established ‘lunar’ time when the Sabean cult of the stars was superseded, i.e. when it was discovered that the moon was a more reliable time-keeper than the stars; and Thoth was followed by Khonsu, the child of the conjunction of the sun and moon, and the deity of luni-solar time. The gibbous nature of the moon was represented by the Ape of Thoth in the waning half, and by the ibis in the waxing half. The dual lunation was the full circle which had been primarily described by the circumpolar stars of Ursa Major, the Goddess whose preceded all other forms of deity. One of her names, Ta-Urt, means Mother of Revolutions and it is yet extant in the word Tarot, or the Book of Thoth, which concerns the mysteries of Time and Cycles of Time and has been used by seers of all ages for purposes of divining the future no less than reading the past.
Long ages prior to the establishment of the lunar circle, the name of the Goddess was Serk. Her name means the Scorpion, and this arachnid was the first zoomorphic determinative of the Western Equinox as the place of sunset. Serk was the hole or opening of the underworld (Amenta) in the West Equinox as the place of sunset. Serk was the hole or opening of the underworld of the place of ingress and egress of spirits, and therefore the origin of the magic circle, which her name implies.
The magic circle in the earliest tradition – that of the Draconian – was not a barrier against external forces but a container of those emanating from the magician; it was also the gateway of ingressive influences, chthonian, tellurian, and extra-terrestrial, for the celestial bodies themselves were seen to disappear into the underworld through the Circle of Serk.
The Dog star was sacred to Serk, which identifies her with the primal Goddess Typhon, whom the Greeks named Sothis, thus combining the Mother and son (Set) in one name. the true magic circle themselves were such power-zones, each having a shrine and a presiding deity. The sexual nature of the influences at work within the circle is determined by the nature of Serk, the first Goddess of the Circle, whose zoomorphic type was the scorpion, which typifies the reproductive forces in man. The fire symbolism connected with the scorpion is an undoubted reference to the Fire Snake which abides at this power-zone. The sexual enchanter, Circe, also comports similar symbolism; furthermore, it is significant that this sorceress transformed men into swine. The pig or hog was a symbol of Hekt, the lunar goddess later typified by the frog, owing to its power of transformation in the natural world. It was inevitable that Hekt should give its name to the supreme type of all transformers of a dual nature, i.e. the moon. Hekt appears in its Greek form as Hecate, in the German Hexe, and in the name of the God of Magic whom the Greeks called Hike. Hike was known to the Egyptians as a vital essence which was flown by the Bennu Bird or Phoenix from an inaccessible and magical region. In a Coffin Text, the soul triumphant exclaims:
I come from the Isle of Fire, having filled my body with Hike, like ‘that bird’ who filled the world with that which it had not known.
Long before the Greeks adopted the Mysteries of ancient Egypt and turned them into fables, the Hekt or transformer was extant in the Egyptian Ur-Hekau, Mighty One of Enchantments, the prototype of the Magical Wand and the scared instrument wherewith the priest opened the mouth of the dead and transformed the mummy into a living Khu (spirit).
The scorpion, the hog and the frog, gave their names of the Magic Circle and to the magician’s wand, its power of enchantment and its power to transform. But these were not the only zootypes to persist in the cults of the later Mysteries. The sword or sickle was based upon the imagery of the Great Mother, rather, upon her celestial anatomy, for she was limped literally in the ‘Thigh’ constellation of the Polar Stars. The Mother was the cleaver or cutter, she who divided herself in twain as mother and son. The thigh or sickle-shaped emblem of her celestial origin gives its shape also to the sign of Saturn, her planetary representative, and to the numbers three and five, which by shape suggest forms of the sickle. Three is a number of the Great Mother as Saturn. Five is a number of Mars. Both numbers apply to the phenomenon of feminine periodicity. Mars, the cypher of energy, symbolizes predominantly sexual energy. The attribution to Mars of bloodshed in the sense of war and violence is a later development of fundamental symbolism. The earliest blood-letting was sacrificial in the sense that it was sexual; the first cleaver and cleft one was the female who bled on being ‘opened’ at the time of puberty.
These mysteries are of a qabalistic and numerical nature and can be explained in depth by one Tradition only, that of the Draconian, the mysteries of which were of an essentially physical – not metaphysical – nature.
The four elements from which the magician conjures the fifth, viz: spirit, or a spirit (for the sorcerer is primarily a conjuror of spirits), are explicable only with reference to the biochemistry of the Draconian Tradition. Water, the mystical fluid of life, symbolizes blood; not arterial blood – no spirit ever took body that way – but menstrual blood: the primal menstruum of manifestation whereby spirit is made flesh. The element earth was ascribed to flesh, as blood congealed, a liquid transformed into solid by caking and becoming the living embodiment of spirit. Hence the symbolic cakes of light of which one ingredient is menstrual blood. To the spirit that energized the primal water with the principle of Life the Egyptians of the Solar cult ascribed the element air. But originally, that is before the role of the male in the process of reproduction was understood and generally acknowledged, air typified the second phase of the feminine formula, as water (i.e. blood) characterized the first. Water represented the pubescent virgin, bleeding and wet; air characterized the gestator, the mother, dry and puffed up or bellying with wind. The element fire was the symbol of the Will and an adumbration of the energy of the Fire Snake, invoked and bound into the other elements by the spell of the sorcerer. The fusion of water, air, earth and fire resulted therefore in the production or manifestation of spirit, or a spirit.
The four elements were assigned to the four angles or quarters of the primitive home or house (i.e. the earth), and formed the first Cross. The hippopotamus, the African Apt, was the symbol of the first abode, bed, apt or apartment, the primal womb, as the four-legged or four faceted ark was a primitive form of the Mother. This was later stylized in Egypt by the symbol of Nuit arked or arched over the earth. Thus, the four legs of the beast (Apt) were depicted in the form of a goddess shaped like a woman bending over the earth, or on all fours in the posture characteristic of bringing to birth. This was Nuit from between whose thighs the sun-son was daily born. The word arch or orach (Hebrew) is applied to the feminine period, and Arksha in Sanskirt means ‘regulated by the stars’, while in the Greek Mysteries Arke was the Mother of the Gods.
The most ancient deity was of a biune nature and was represented by Typhon, goddess of the Seven Stars in the North, and by her son, Set, the dog star Sothis, the ruler of the South. This biune god preceded every conception of deity that ever was; it was the prototype in Egypt of Nuit and Hadit both of whom carried on the tradition of the godless child, i.e. the child of the mother before the individualized fatherhood had been established. This initial conception of deity was feminine and therefore literally godless, for no god was at that time known. In later ages the adherents of the Draconian Cult were vilified and abhorred as devilish on account of this godlessness.
The continuous and murderous antagonism between the Cult of Set and the later solar cults of Osiris and Ammon who represented the ‘Father in heaven’, as man represented the father upon earth, resulted in Egypt’s gradual dissolution. Gerald Massey has shown that the record of strife and bloodshed caused by this initial rift in the earliest religious consciousness of humanity resulted in the total silence of history concerning those dynasties in which the Typhonians held supreme sway. Massey further demonstrates that the so called ‘Shepherd Kings’ were not in fact alien rulers, but indigenous adherents of this most ancient Cult which the later Solaritis abhorred for their ‘bestial practices and godless rites’.
The Draconian Cult in its beginnings had appeared in Egypt at a period anterior to Mena by 13,420 years. Nor did its influence cease with the rise of the Dynasty of Mena, although during the centuries that ensued the Osiris gradually gained the upper hand and suppressed the rival cult. It was not until the VIth Dynasty that the Draconians again became predominant. From then, until the XIth Dynsaty a great chunk seems to have been bitten out of the historical records, a blank due to the avenging Osirians who, in the XIth Dynasty, methodically destroyed every trace, monumental and otherwise, of their rivals. It is not until the reign of Queen Sebek-nefer-Ra at the beginning of the XIIIth Dynasty that the Draconians again returned in full force. This Queen was an initiate of the most profound Mysteries of the Cult, and her temperament was such that she reveled in assuming the role of the Great Mother. The commencement of her reign marked also the XIIIth Dynasty. It was known as the Sebek Dynasty because at this time, after a period of 2,155 years, the sun began to rise in the Sign of the Ram in the vernal colure, having passed from the Sign of Taurus into that of Aries. The place of the rising of the sun at the time of the vernal equinox determined its god-form, and the constellation of the ram, which constituted the birth-place at the beginning of the XIIIth Dynasty, supplied the zoomorphic symbol of the sun, or son, of the Mother in her form of infinite space (the sky). The Sabean form of Set – as Sevekh – that had been represented as the Draconian image of the crocodile worshipped in the Fayyum was now continued in the form of the ram-headed Sebek-Ab-Ra. Ab-Ra (Abra), meaning the lamb or ram of Ra was a nominal terminal used by the Sebekhepts (devotes of Sebek) of the XIIIth Dynasty. Abra means literally the lamb or ram (ab) of the sun (Ra); it implied that the bearer of the suffix was a devotee of Sebek, the son of the Goddess of the Seven Stars.
As a designation of solar-phallic energy Abra survived dynastic times by many centuries and was perpetuated by the Gnostics and incorporated by them in the celebrated word of magical power: Abracadabra. Aleister Crowley, who restored many ‘barbarous’ names of evocation maintained that by substituting an ‘h’ for ‘c’, in Abracadabra, he had found the true god-name or formula of Had, the Chaldean form of Set, which the Sebekhepts once had adored. Furthermore, Crowley identified himself with the Great Dragon of the Deep of which the crocodile was the symbol, and this zootype was continued by the Christians as The Beast of the Abyss.
Queen Sebek-nefer-Ra was the perpetuator (Nefer) of Sebek, the god of the Fayyum, in the form of the solar-phallic Ra, whose totem was the ram. Sebek-nefer-Ra was the first royal Sebek on all the monuments, and the reign of the Sebekhepts continued until the end of the XVIIth Dynasty. It was during the reign of Queen Sebek-Nefer-Ra that the Draconian Cult attained its maximum power. During the ensuing four dynasties it developed its magical doctrines along lines that were later to appear in Asia in Tantric form. The temporal power of the cult, however, declined at the termination of the XVIIth Dynasty. Its power was extinguished when King Apophis was overcome by the Osirian forces led by Aahmes, a captain general of marines under the first King (also named Aahmes) of the XVIIIth Dynasty.
The question poses itself as to why the Typhonians clung to their worship of the Mother and Child in the face of devastating opposition from those who had developed their religious ideas in accordance observations and the more accurate knowledge of physiology that accompanied the establishment in society of individualized paternity. This development was apparent only, because although the Osirians and Ammonites were responsible for reforming society on the basis of the fatherhood, this did not in any way change the profoundly complex magical processes connected with the sexual energies, and these processes were the real cause of the constant persecution which the Draconians suffered at the hands of the Ammonites. In the so-called ‘bestial practices’ with which the Draconians were charged lay the fundamental mysteries of their magical formulae, and the Sabean mode of representing these mysteries had no more connection with the reckoning of time by the motions of the stars than had the solar worship of the Osirians any direct connection with the role of the male in the process of procreation. The priests alone of the rival factions were fully aware of the differences that were fundamental in either case, differences that concerned the mode of applying specific physiological formulae for the incarnation, or materialization, of extra-terrestrial beings, which, as already stated, has even been the aim of magical cults. These differences are thrown into sharpest relief in the Asiatic Tantras with their divisions into the Left Hand Path which exalts the feminine principle, and the Right Hand Path which allots supremac to the male.
The overthrow of the Typhonians in Egypt, however, was anything but complete in the sense that it destroyed the Cult or its Mysteries. It is true that it wiped them from the face of the land but – as previously noted – numerous waves of Draconians throughout the centuries left Egypt and spawned the Cult far and wide so that it is traceable all over the globe in various stages, either of development or degeneration. In some cases, it flowered into strange cults that persisted right down to modern times. But from the point of view of the ‘official’ religion of Egypt, the Draconian Cult failed to regain its ascendancy although in the Draconian Dynasty an attempt was made to effect a revival. Crowley has written about a Theban priest of that dynasty who may have been one of those responsible for the attempt.
Brugsch Bey notes that in the XXVIth Dynasty, a new and strange influence suddenly makes itself apparent. Although he does not specifically say so, this had no other origin than the ancient Sabean Cult of Sirius, the Star of Set:
While this effort to return to antiquity on the artistic side called forth distinctive aims in the province of aesthetics, . . .so to another side of the national life – that of the old Egyptian theology and the esoteric traditions of the priestly schools – a new contribution appears to have been made, . . .which was the far from harmonizing with the old wisdom taught in the temples. Besides the great established gods of the old-Egyptian theology, there now come forward upon the monuments forms . . . The demon-song of ‘The old man who regained his youth, the hoary one who became young’, the exorcism of Thot and the powers of witchcraft in league with him, are the favourite themes which cover the polished surfaces of the monuments of this remarkable time of transition.
But the vague stirrings of the Draconian Current, noted by Brugsch as an abnormality of the XXVIth Dynasty, failed to gather momentum. The faint echoes of the ancient cult died down and in their stead came flood of grotesque occult lore and debased sorcery that was to wash away the last vestiges of Egypt’s glory. The remaining few dynasties saw merely an acceleration of this process of degeneration. It was not until many centuries had elapsed that the Draconian Current re-awakened, not in Africa but in Asia in the guise of the Tantras of the Left Hand Path.