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How does the highly advanced process outlined in Part 1 operate on a practical level? In our forthcoming book, The Joy of Dissolution, we characterize the Woman’s role in the following manner:
For her part, a female Adept bridges the Ruach and Nephesh by suppressing her thoughts and personal will while releasing her body. In doing so, the Woman allows the Son to wield the Will of the Father through her. She thereby becomes the Mother of God. (p. 140)
The Female Adept acts as the Daughter (2nd Heh) of the Tetragrammaton. As such, she bridges the Ruach and Nephesh by dispelling her thoughts entirely. She loosens her lust in unfettered veneration of the Universal Christ as the Holy Idol. She surrenders her personal will, giving herself entirely to the Son, that he may wield the Will of the Father through her. She is an ordinary woman, but, graced with the most precious Treasure imaginable, she becomes the very Mother of God as mentioned in the above quotation.
Serving only the Phallus (Will/Chokmah-2), even from the depths of Hell, she shines as the Star—the Universe decomposed to its bare elements, beyond the illusion of externality and somethingness:
“I give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do I demand aught in sacrifice.” (AL, I:58)
When Son and Daughter Unite in divinely inspired Orgasm, the Animal Soul of humanity is Redeemed. The Kingdom of God uncloaks.
Reflecting on these miracles, I notice that new-Aeonic priests and priestesses must balance Thelemic pride with Piscean humility. A female Adept must attain a certain independence and fierceness in order to protect both the Child and herself:
“Let the woman be girt with a sword before me: let blood flow to my name.” (AL, III:11)
Even in this case, however, this Aeon arguably fulfills the last aim rather than opposing it.