Michael Wynn's Occult Reference Library
ABRAHADABRA

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ALEISTER CROWLEY BOOK OF LIES

eta the cry of the hawk hoor hath a secret fourfold name: it is do what thou wilt.(3) four words: naught-one-many-all. thou-child! thy name is holy. thy kingdom is come. thy will is done. here is the bread. book of lies get any book for free on: www.abika.com 13 here is the blood. bring us through temptation! deliver us from good and evil! that mine as thine be the crown of the kingdom, even now. abrahadabra. these ten words are four, the name of the one [14] commentary( beta) the "hawk" referred to is horus. the chapter begins with a comment on liber legis iii, 49. those four words, do what thou wilt, are also identified with the four possible modes of conceiving the universe; horus unites these. follows a version of the "lord's prayer, suitable to horus. compare this with the version in

st across the altar, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3-5 5 5 5 5- 3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me through midnight to the sun! save me from evil and from good! that thy one crown of all the ten. even now and here be mine. amen. he puts the first cake on the fire of the thurible. i burn the incense-ca

95 behold this bleeding breast of mine gashed with the sacramental sign! he puts the second cake to the wound. i stanch the blood; the wager soaks it up, and the high priest invokes! he eats the second cake. this bread i eat. this oath i swear as i enflame myself with prayer "there is no grace: there is no guilt: this is the law: do what thou wilt" he strikes eleven times upon the bell, and cries abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living. he goeth forth. commentary( mu-delta) this is the special number of horus; it is the hebrew blood, and the multiplication of the 4 by the 11, the number of magick, explains 4 in its finest sense. but see in particular the accounts in equinox i, vii o

pa-epsilon-phi-alpha-lambda-eta xi-theta the way to succeed-and the way to suck eggs! this is the holy hexagram. plunge from the height, o god, and interlock with man! plunge from the height, o man, and interlock with beast! the red triangle is the descending tongue of grace; the blue triangle is the ascending tongue of prayer this interchange, the double gift of tongues, the word of double power-abrahadabra!-is the sign of the great work, for the great work is accomplished in silence. and behold is not that word equal to cheth, that is cancer. whose sigil is cancer? this work also eats up itself, accomplishes its own end, nourishes the worker, leaves no seed, is perfect in itself. little children, love one another! book of lies get any book for free on: www.abika.com 145 [148] commentary(

rst three paragraphs this formation of the hexagram is explained; it is a symbol of the mutual separation of the holy guardian angel and his client. in the interlocking is indicated the completion of the work. paragraph 4 explains in slightly different language what we have said above, and the scriptural image of tongues is introduced. in paragraph 5 the symbolism of tongues is further developed. abrahadabra is our primal example of an interlocked word. we assume that the reader has thoroughly studied that word in liber d, etc. the sigil of cancer links up this symbolism with the number of the chapter. the remaining paragraphs continue the gallic symbolism. book of lies get any book for free on: www.abika.com 146 [149] 70 kappa-epsilon-phi-alpha-lambda-eta omicron broomstick-babblings frat

s which started with chapter 8( eta. the chapter is perfectly simple and needs no comment. book of lies get any book for free on: www.abika.com 178 [181] 86 kappa-epsilon-phi-alpha-lambda-eta pi-digamma ex nihilo n. i. h. i. l. fit. n. the fire that twisteth itself and burneth like a scorpion. i, the unsullied ever-flowing water. h. the interpenetrating spirit, without and within. is not its name abrahadabra? i. the unsullied ever-flowing air. l. the green fertile earth. fierce are the fires of the universe, and on their daggers they hold aloft the bleeding heart of earth. upon the earth lies water, sensuous and sleepy. above the water hangs air; and above air, but also below fire-and in all-the fabric of all being woven on its invisible design, is alpha-iota-theta-eta-rho [182] book of li

, nothing is made. the word nihil is taken to affirm that the universe is nothing, and that is now to be analysed. the order of the element is that of jeheshua. the elements are taken rather as in nature; n is easily fire, since mars is the ruler of scorpio: the virginity of i suits air and water, elements which in magick are closely interwoven: h, the letter of of breath, is suitable for spirit; abrahadabra is called the name of spirit, because it is cheth: l is earth, green and fertile, because venus, the greenness, fertility, and earthiness of things is the lady of libra, lamed. in paragraph 7 we turn to the so-called jetziratic attribution of pentagrammaton, that followed by dr. dee, and by the hindus, tibetans, chinese and japanese. fire is the foundation, the central core, of things;

ALEISTER CROWLEY BOOK OF THE LAW

nd mighty among men! ii,78: lift up thyself! for there is none like unto thee among men or among gods! lift up thyself, o my prophet, thy stature shall surpass the stars. they shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418. ii,79: the end of the hiding of hadit; and blessing& worship to the prophet of the lovely star! chapter iii iii,1: abrahadabra! the reward of ra hoor khut. iii,2: there is division hither homeward; there is a word not known. spelling is defunct; all is not aught. beware! hold! raise the spell of ra-hoor-khuit! iii,3: now let it be first understood that i am a god of war and of vengeance. i shall deal hardly with them. iii,4: choose ye an island! iii,5: fortify it! iii,6: dung it about with enginery of war! iii

d into all tongues: but always with the original in the writing of the beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no beast shall divine. let him not seek to try: but one cometh after him, whence i say not, who shall discover the key of it all. then this line drawn is a key: then this circle squared in its failure is a key also. and abrahadabra. it shall be his child and that strangely. let him not seek after this; for thereby alone can he fall from it. iii,48: now this mystery of the letters is done, and i want to go on to the holier place. iii,49: i am in a secret fourfold word, the blasphemy against all gods of men. iii,50: curse them! curse them! curse them! iii,51: with my hawk s head i peck at the eyes of jesus as he ha

nigh at hand. iii,72: i am the lord of the double wand of power; the wand of the force of coph nia-but my left hand is empty, for i have crushed an universe& nought remains. iii,73: paste the sheets from right to left and from top to bottom: then behold! iii,74: there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. iii,75: the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. t concerning death by aleister crowley this issue published for hymenaeus alpha october 18, 14 e.n (1918 e.v) july 12, 81 e.n (1985 e.v) ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. july 14, 1985 e.v. sun in cancer moon in gemini an 81 e.n .pa [from the "international" december 1917] an epistle of baphomet

ALEISTER CROWLEY LIBER 777

a coloured band used to glyph the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu line 24: possibly on (ayin nun) should also be referred here. notes 54 col. xlvi. crowley s later attributions of the trigrams of the i ching, etc, to the sephiroth are given in the book of thoth, thusly: 0: tao. 1: tao teh. 2:yang. 3: yin. daath: khien. 4: tui. 5: kbn. 6: li. 7: kbn. 8: sun. 9: kh n. 10: khwbn. col. xlviii. most of these refer to symbols appearing i

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of the holy graal, of abrahadabra, and of certain other words; with some remarks on the magical memory. viii of equilibrium: and of the general and particular method of preparation of the furniture of the temple and the instruments of art. ix of silence and secrecy: and of the barbarous names of evocation. x of the gestures. xi of our lady babalon and of the beast whereon she rideth: also concerning transformations. xi

sh in the latter case, and in the former obscure and unpractical (equinox i, iii) are given full details of this formula, which cannot be too carefully studied and practised. it is unfortunately, the most complex of all of them. but this is the fault of the first matter of the work, which is so muddled that many operations are required to unify it- 40 chapter vii the formula of the holy graal: of abrahadabra "and of certain other words" also: the magical memory. the hieroglyph shewn in the seventh key of the tarot (described in the 12th aethyr, liber 418, equinox i, v) is the charioteer of our lady babalon, whose cup or graal he hears. now this is an important formula. it is the first of the formulae, in a sense, for it is the formula of renunciation<
magician (the son) ten thousandfold, it would be still more improper to speak in this place. so holy a mystery is the arcanum of the masters of the temple, that it is here hinted at in order to blind the presumptuous who may, unworthy, seek to lift the veil, and at the same time to lighten the darkness of such as may be requiring only one ray of the sun in order to spring into life and light. ii abrahadabra is a word to be studied in equinox i, v "the temple of solomon the king. it represents the great work complete, and it is therefore an archetype of all lesser magical operations. it is in a way too perfect to be applied in 42 advance to any of them. but an example of such an operation may be studied in equinox i, vii "the temple of solomon the king, where an invocation of horus on this

of doing so has been 43 given, and the magician must himself work out his own formula for particular cases<holy qabalah (see liber d in equinox i, viii, supplement, and liber 777) affords the means of analysis and application required. see also equinox i, v "the temple of solomon the king> iv. it should also be remarked that every grade has its peculiar magical formula. thus, the formula of abrahadabra concerns us, as men, principally because each of us represents the pentagram or microcosm; and our equilibration must therefore be with the hexagram or macrocosm. in other words, 5 degree= 6square is the formula of the solar operation; but then 6 degree= 5square is the formula of the martial operation, and this reversal of the figures implies a very different work. in the former instan

macrocosm; but this other problem is to separate a particular force from the macrocosm, just as a savage might hew out a flint axe from the deposits in a chalk cliff. similarly, an operation of jupiter will be of the nature of the equilibration of him with venus. its graphic formula will be 7 degree= 4square, and there will be a word in which the character of this operation is described, just as abrahadabra describes the operation of the great work. it may be stated without unfairness, as a rough general principle, that the farther from original equality are the two sides of the equation, the more difficult is the operation to perform. thus, to take the case of the personal operation symbolized by the grades, it is harder to become a neophyte, 1 degree= 10square, than to pass from that gr

much for actual conjuration as to mark stages in the ceremony. of all these the tom-tom will be found to be the most generally useful. while on the subject of barbarous names of evocation we should not omit the utterance of certain supreme words which enshrine (alpha) the complete formula of the god invoked, or (beta) the whole ceremony. examples of the former kind are tetragrammaton, i.a.o, and abrahadabra. an example of the latter kind is the great word stibettchephmefshiss, which is a line drawn on the tree of life (coptic attributions) in a certain manner<descent of a certain influence. see the evocation of taphtatharath, equinox i, iii. the attributions are given in 777. this word expresses the current kether- beth- binah- cheth- geburach- mem- hod- shin- malkuth

eful and adaptable battery is composed of 11 strokes. the principal reasons for this are as follows "firstly, 11 is the number of magick in itself. it is therefore suitable to all types of operation "secondly, it is the sacred number par excellence of the new aeon. as it is written in the book of the law..11, as all their numbers who are of us "thirdly, it is the number of the letters of the word abrahadabra, which is the word of the aeon. the structure of this word is such that it expresses the great work, in every one of its aspects "lastly, it is possible thereby to express all possible spheres of operation, whatever their nature. this is effected by making an equation between the number of the sephira and the difference between that number and 11. for example, 2 degree=9square is the f

d into all tongues: but always with the original in the writing of the beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no beast shall divine. let him not seek to try: but one cometh after him, whence i say not, who shall discover the key of it all. then this line drawn is a key: then this circle squared in its failure is a key also. and abrahadabra. it shall be his child& that strangely. let him not seek after this; for thereby alone can he fall from it- interesting that these misquotes seem to hit verses that either appear to warn crowley against misquoting or of his limits. nine months after the beast 666 had gotten a magical "child" upon his concubine jane foster, a "babe of the abyss" was born, frater achad asserting his righ

ay know him, how he is called. for hearken! this name, understood rightly and fully, declareth the nature of the angel in every point, wherefore also that name is the formula of the perfection to which the adept must aspire, and also of the power of magick by virtue whereof he must work. he then that is as yet ignorant of that name, let him repeat a word worthy of this particular ritual. such are abrahadabra, the word of the aeon, which signifieth "the great work accomplished; and aumgn interpreted in part iii of book 4<matter is that the word aum, which expresses the course of breath (spiritual life) from free utterance through controlled concentration to silence, is transmuted by the creation of the compound letter gr:mu-gamma-nu to replace m: that is, silence is rea

ches west across the altar, and cries" hail ra, that goest in thy bark into the caverns of the dark "he gives the sign of silence, and takes the bell, and fire, in his hands" east of the altar see me stand with light and musick in my hand "he strikes eleven times upon the bell" 333- 55555- 333 "and places the fire in the thurible" i strike the bell: i light the flame; i utter the mysterious name. abrahadabra "he strikes eleven times upon the bell" now i begin to pray: thou child, holy thy name and undefiled! thy reign is come; thy will is done. here is the bread; here is the blood. bring me through midnight to the sun! save me from evil and from good! that thy one crown of all the ten even now and here be mine. amen "he puts the first cake on the fire of the thurible" i burn the incense-ca

9 behold this bleeding breast of mine gashed with the sacramental sign "he puts the second cake to the wound" i stanch the blood; the wafer soaks it up, and the high priest invokes "he eats the second cake" this bread i eat. this oath i swear as i enflame myself with prayer "there is no grace: there is no guilt: this is the law: do what thou wilt "he strikes eleven times upon the bell, and cries" abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living "he goeth forth" 330 liber v vel reguli. a. a. publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first

wand, his fingers and thumbs interlaced, crying lashtal! gr:theta-epsilon-lambda-eta-mu-alpha! gr:digamma-iota-alpha-omicron-digamma! gr:alpha-gamma-alpha-pi-eta! gr:alpha-upsilon-mu-gamma-nu (thus shall be declared the words of power whereby the energies of the aeon of horus work his will in the world "the proclamation of the accomplishment" 1. let the magician strike the battery: 3-5-3, crying abrahadabra. the second gesture "the enchantment" 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that ra

rum. 0<equinox i, 4 has a photo before this point showing the scabbed arms of one who tried the exercises> 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earths<equinox has "earth> and are not easily obedient to the man

ALEISTER CROWLEY SEPHER SEPHIROTH

anderers h; cf. 770) my++w#m 415 the voice of the chief seer rbd h)rb) sister twx) the holy one; sodomite #wdqh work h#(m holy (ar)#ydq 416 the lesser light (luna) n+qh rw)mh thought, meditation rwhrh a pledge nwk#m 417 olive tyz an ark, box, chest hbyt shakanom: a title of tiphareth mwn)k# the red gleam (liber al 2:50) rwrhw 418 cheth: a fence; beast tyx boleskine: the house of the beast nyk#lwb abrahadabra: the word of the aeon given in liber al) r b) d) h) r b) 418= tyx )h tyb, the house of heh, because of i.z.q. 694; for h formeth k, but x formeth dwy: each= 20. thus is abrahadabra a key of the pentagram. also, by aiq bkr, it= 22; and 418= 19 22. 19= manifestation; it therefore manifests the 22 keys of r.o.t.a. the first meaning is rbd h)rb, the voice of the chief seer. it resolves int

osopus, and )wh= macroprosopus. the arcanum is therefore that of the great work. 2nd method. 5a a a a a b r h d i b r here bhr= 207= rw) pws ny, etc, and rbd= voice( gthe vision and the voice h; thus showing, by yetziratic attribution, the three wands: caduceus: phoenix: lotus. note always rb) are the three supernals. 3rd method. 5a a a d i r b r b a a h give 205+ 213; both mean gmighty h, whence abrahadabra is gthe word of double power h. b) show nb )my) b, viz, amoun: thoth: mout. by yetziratic method, h d r are isis: horus: osiris (also, for h d r, vide i.r.q. 992) dividing as 3 and 8, we get 7 of horus dominating the stooping dragon, w)y rr; also: a r b d a b a r a h a 8= dd, love; and 207= rw, light; 8 207= 18, which is equivalent to yx, living; further, 297= 23 9= hyx, life: hence, l

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ritual places him on the path of gimel above, instead of below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates, and apophis (set triumphant. whirl around as on a pivot as rapidly as you can with the wand or sword outstretched, thus making a magick circle. then say, with all the exaltation possible: the light is mine; its rays consume me: i have made a secret door into the house of ra (enterer towards east) and tum (enterer towar

in a low voice: ardent and awful on my right rage ratziel and tzadkiel. red raphael on his burning throne guards me behind: with magian might dread khamael and tzaphkiel war on my left: the avengers own before me flaming out alone the majesty of metatron! for around me in six several ways the fivefold sword-stars beat and blaze; while in the column shines and slays the star that hath eleven rays. abrahadabra! bell. rise and give the threefold sign, remaining in the sign of apophis- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this

- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah h

ALEISTER CROWLEY THE HEART OF THE MASTER

thine energy riseth all motion of will of the master, begetter, destroyer! the voice of the pelican. iao: all that liveth is blood of the heart of the master: all stars are at feast on that pasture, abiding in light. the voice of the dove. hriliu: there is nothing too small, or too great, or too low, or too high; but all things are joined into joy by the love of the master. the voice of the ibis. abrahadabra: all ways are alike, being endless, eternally coiling in curves of ineffable wonder; each star has its course, by the manifold musings that move in the mind of the master. the voice of the vulture. mu: unmated, immaculate, consecrate, virgin, all things are begotten of the breath of the master, and born of the infinite space wherein doth he give them their form- and abideth in silence

ALEISTER CROWLEY THE I CHING

he one farthest from thy-self. 18. the moving line (in this case number two) is the specific line which pertains to thy situation: thine answer from the tao. 19. if thou dost not understand, and are bewildered by doubts and questions concerning the forces of this divination: thou mayest read in "magick" where the master therion hath made discourse upon the subject by his understanding of the tao. abrahadabra a(rgenteum) a(strum) publication in class b 1 khien lingam of lingam- khien originating from the term, piercing advantageous, right and firm. the dragon lurks: it is no time to act. the dragon's in the field: now make thy pact. be active, watchful, using care and tact. the dragon leaps; a bursting cataract. the dragon ploughs the sky with pace exact. exceed not, dragon; lest thy force

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

holy guardian angel. also hoor, who combines the force of the sun with that of mars. adonai is primarily solar, but 65 is a number sacred to mars. see the "sepher sephiroth ,and "the wake world" in "know om pax" for further details on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-word abrahadabra. the new comment the theogony of our law is entirely scientific, nuit is matter, hadit is motion, in their full physical sense<metaphysical sense, suggest close analogies> they are the tao and teh of chinese philosophy; or, to put it very simply, the noun and verb in grammar. our central truth- beyond other philosophies- is that these two infinities c

el bar aiwaz) identifies them with anu and adad the supreme mother and father deities of the sumerians. taken in connexion with the aiwaz identification, this is very striking indeed. it is also to be considered that nu is connected with north, while had is sad, set, satan, sat (equals "being" in sanskrit, south. he is then the sun, one point concentring space, as also is any other star. the word abrahadabra is from abrasax, father sun, which adds to 365. for the north-south antithesis see fabre d'olivet's "hermeneutic interpretation of the origin of the social state in man. note "sax" also as a rock, or stone, whence the symbol of the cubical stone, the mountain abiegnus, and so forth. nu is also reflected in naus, ship, etc, and that whole symbolism of hollow space which is familiar to a

aiwass thus spelt, when aiwaz is the natural transliteration of oivz weh note: this word is not certain? perhaps because he was not content with identifying himself with thelema, agape, etc. by the number 93, but wished to express his nature by six letters (six being the number of the sun, the god-man, etc) whose value in greek should be a=1, i=10, f=6, a=1, s=200, s=200: total 418, the number of abrahadabra, the magical formula of the new aeon! note that i and v are the letters of the father and the son, also of the virgin and the bull (see "liber 418) protected on either side by the letter of air, and followed by the letter of fire twice over. al i,8 "the khabs is in the khu, not the khu in the khabs" the old comment 8. here beings the text. khabs is the secret light or l.v.x; the khu is

bination pr in most aryan languages gives the idea of "before" p and r are the letters of mars and sol respectively. now mars is referred to the number 5, and sol to the number 6; both to the idea "force and fire, though in different ways. now "force and fire" is the attribute of ra-hoor-khuit, lord of the aeon; and 5 and 6 are mystically mated to represent the accomplishment of the great work in abrahadabra, the word of the aeon (see, for this word, infra qabalistic appendix. the termination st is the coronal combination xxxi which we shall notice often enough later on. the beast, besides 666 correspondences, is by english sound, the magus (beth, mercury, etc) of this st. s has in the tarot the card numbered xx, which represents the stele of revealing, and is called the judgment; i.e, the

to hadit. al i,19 "o azure-lidded woman, bend upon them" the old comment 19. nuit herself will overshadow them. the new comment these two verses 18, 19, seem to be interpolated by aiwaz, invoking the gods to the beast and the scarlet woman, perhaps as a formal consecration. al i,20: the key of the rituals is in the secret word which i have given unto him. the old comment 20. this word is perhaps abrahadabra, the sacred word of 11 letters. the new comment for this word see appendix weh note: the appendix has not yet been recovered. kenneth grant, in his "magical and philosophical commentaries" pp. 105-108 has a lengthy extension here. the providence of the extension is not definitely known to be crowley at this writing, hence cannot be included here. abrahadabra is "the key of the rituals"

gical import of scorpio and taurus. al i,25 "divide, add, multiply, and understand" the old comment 25. dividing 6/50= 0.12. 0, the circumference, nuit, the centre, hadit. 1, the unity proceeding, ra-hoor-khuit. 2, the coptic h, whose shape closely resembles the arabic figure 2, the breath of life, inspired and expired. human consciousness, thoth. adding 50+ 6= 56, nu, and concentrating 5+ 6= 11, abrahadabra, etc. multiplying 50 x 6= shin, and ruach elohim, the holy spirit. i am inclined to believe that there is a further mystery concealed in this verse, possibly those of 418 and 666 again. the new comment see qabalistic appendix. weh note: appendix not yet recovered. k. grant, op. cit, adds several paragraphs here which appear to come from crowley. this is not provided in this text for la

reflection of the "the" above. law- geburah, the stern restriction. is- tiphereth, visible existence, the balanced harmony of the worlds. thelema- the idea embracing all this sentence in a word. or: theta the- teth, the lion "thou shalt unite all these symbols into the form of a lion" epsilon word- he, the letter of breath, the logos. lambda of- lamed, libra the equilibrium. eta the- cheth, 418, abrahadabra. mu law- mem, the hanged man, or redeemer. alpha is- aleph the 0 (zero, nuit, which is existence. thelema- the sum of all. the new comment by 'the word' one means the magical formula, symbol, or expression. study the whole nature of the number 93, that of ?thelema? in the appendix. weh note: appendix not yet recovered. liber aleph has also much wisdom upon the will. after absorbing "be

od. thus is the whole of thelema equivalent to nuit, the all-embracing. 31 x 3= 93. see the tarot trumps for further study of these grades. theta-epsilon= 14, the pentagram, rule of spirit over ordered matter. strength and authority( teth and he) and secretly 1+ 4= 5, the hierophant, vau, v. also leo aries, the lion and the ram. cf. isaiah. it is a "millennial" state. lambda-eta= 38, the key=word abrahadabra, 418, divided by the number of its letters, 11. justice or balance and the charioteer of mastery. a state of progress; the church militant. mu-alpha= 41, the inverted pentagram, matter dominating spirit. the hanged man and the fool, the condition of those who are not adepts "do what thou wilt" need not only be interpreted as license or even as liberty. it may for example be taken to me

d be studied with all assiduity; at any moment the answer to your own deepest problem may be signalled to you from the stars. al i,46 "nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen" the old comment 46. 61= aleph-vau-nun. but the true nothing of nuit is 8, 80, 418. now 8 is cheth, which spelt fully is 418- cheth-yod-taw. and 418 is abrahadabra, the word of ra-hoor-khuit. now 80 is pe, the letter of ra-hoor-khuit (qy. this (could 80= infinity 0. infinity x zero) the new comment see appendix weh note: appendix not yet recovered. al i,47 "but they have the half: unite by thine art so that all disappear" the old comment 47. let us, however, add the jewish half, 61. 8+ 80+ 418= 506. cf. verses 24, 25. 506+ 61= 567= 27 x 21? but w

0. nu= 56 and 5+ 6= 11. the circle in the pentagram? see liber nv. the uninitiated perceive only darkness in night; the wise perceive the golden stars in the vault of azure. concerning that secret glory it is not here fitting to discourse. the new comment the general significance of the number 11 is magick, particularly that form of it which is love under will; for it unites the 5 and the 6. thus abrahadabra has 11 letters; and 418= 11 x 38. this number must be thoroughly studied by the qabalah. see appendix weh note: appendix not yet recovered. in the original mss. the second paragraph begins "the shape of my star is- and then breaks off- the scribe was unable to hear what was being said. this was presumably because his mind was so full of preconceived ideas about the different kinds of s

one in eight, aleph. which is vital, for i am none indeed. la. the empress, daleth iii, the king, he, iv, are not of me, iii plus iv= vii. the new comment see appendix. weh note: not available. al ii,16 "i am the empress& the hierophant. thus eleven, as my bride is eleven" the old comment 16. i am the empress and the hierophant (vau) iii+ v= viii, and viii is xi, both because of the 11 letters in abrahadabra= 418= chith= cheth= 8, the key word of all this ritual and because viii is not leo, strength, but libra, justice, in the tarot (see 777) the new comment see appendix. weh note: not available. al ii,17: hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. the old comment 17. this passage was again very painfu

a sense, to the bosom of nuit. but there is to be a particular act of worship of our lady, as ye well wot. al ii,44 "aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu" the old comment 44. without fear rejoice; death is only a dissolution, a uniting of hadit with nu, the ego with the all. yod with aleph (note yod, 10+ aleph, 1= 11, abrahadabra, the word of uniting the 5 and the 6) the new comment do not be afraid of 'going the pace. it is better to wear out than to rust out. you are unconquerable, and of indefatigable energy. great men find time for everything, shirk nothing, make reputations in half a dozen different lines, have twenty simultaneous love affairs, and live to a green old age. the milksops and valetudinarians

need not imply the establishment of a new cult with myself as demigod (help) but they shall worship the group of ideas connected with the sun, and the magical formula of the number 418, explained elsewhere. al ii,79 "the end of the hiding of hadit; and blessing& worship to the prophet of the lovely star" the old comment 79. so mote it be! the new comment so mote it be! the third chapter al iii,1 "abrahadabra! the reward of ra hoor khut" the old comment 1. abrahadabra- the reward of ra-hoor-khuit. we have already seen that abrahadabra is the glyph of the blending of the 5 and the 6, the rose and the cross. so also the great work, the equilibration of the 5 and the 6, is shown in this god; fivefold as a warrior horus, sixfold as the solar ra. khuit is a name of khem the ram-phallus-two-plume

symbolism the second triad("whom all nations of men call the first. it is the red descending triangle- the whole thing visible, for hadit and nuit are far beyond. note that ra-hoor resh-aleph-he-vau-vau-resh= 418. the new comment observe firstly the word "reward, which is to be compared with the words "hiding" and "manifestation" in the former chapters. to 're-ward' is to 'guard again; this word abrahadabra then is also to be considered as a sentinel before the fortress of the god. why is the name of him spelt khut? we have seen that st is the regular honorific terminitation for a god. ra is, as shown in the old comment, the sun, hoor the warrior mars; who is khu? he is the magical ego of a star. without the yod or iota, khu-t, we get a human conception; the insertion of that letter makes

sun, hoor the warrior mars; who is khu? he is the magical ego of a star. without the yod or iota, khu-t, we get a human conception; the insertion of that letter makes the transmutation to godhead. when therefore ra hoor khut is rewarded or re-guarded with the magick word of the aeon, he becomes god. thus in the next verse. i 'raise the spell of ra hoor khuit. the text may also be read as follows. abrahadabra is the formula of the aeon, by which man may accomplish the great work. this formula is then the 'reward' given by the god, the largesse granted by him on his accession to the lordship of the aeon, just as the inri-iao-lvx formula of attainment by way of crucifixion was given by osiris when he came to power in the last aeon (see book 4 part iii, and equinnox i, iii, pp. 208-233. i must

e new comment 'division hither homeward; a most dour phrase to interpret! such curious concatenation is sure to imply profound meaning. homeward must mean 'toward the house of the speaker. he says, then, that there is 'division, which (as i take it) prevents man from being god. this is a natural and orthodox meaning, and it goes well with 'there (i.e. in verse 1 'is a word not known. that word is abrahadabra, which was not known, it having been concealed by the corrupt spelling "abracadabra 'spelling is defunct; this seems to be an echo of the statement in cap. ii, v:5 "the rituals of the old time are black (the word 'defunct' is decidedly curious; the implication is 'no longer able to fulfil its function 'spelling' then means 'making spells. and this is characteristic of ra-hoor-khuit, th

d into all tongues: but always with the original in the writing of the beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no beast shall divine. let him not seek to try: but one cometh after him, whence i say not, who shall discover the key of it all. then this line drawn is a key: then this circle squared in its failure is a key also. and abrahadabra. it shall be his child& that strangely. let him not seek after this; for thereby alone can he fall from it" the old comment 47. these mysteries are inscrutable to me, as stated in the text. i note that the letters of the book are the letters of the book of enoch; and are stars, or totems of stars (see 15th aire in liber 418. so that he that shall divine it shall be a magtus, 9degree= 2

the son" the old comment 74. perhaps refers to the addition of the name to 418. but khephra is the sun at midnight in the north. now in the north is taurus, the bull, apis the redeemer, the son. the new comment i suspect some deeper and more startling arcanum than the old comment indicates; but i have not yet discovered it. an xvi, sol in capricorn. al iii,75 "the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha" the old comment 75. the ending of the words is the ending of the work- abrahadabra. the books is written, as we see; and concealed- from our weak understanding. aum-ha, aum= 111, ha= 6, 111 x 6= 666, the seal of the beast. note well that aum with a mem final adds to 671, throa, the gate, adonai spelt in full, etc. using the keys o

ALEISTER CROWLEY THE QABALAH

t is only the beginner who regards this magus as the wonder-worker as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= 60 if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the swastika= a= the fool= 0. t.s. liber lviii 35 abrahadabra, the great word, the word of double power in the voice of the master which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rat

imitless light.72 418. tyj, cheth. arbadahabra, the great magic word, the word of the on. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. ah tyb, the house of h the pentagram; see idra zuta qadisha, 694. for h formeth k, but j formeth dwy. 73 both equal 20. note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= j= 8. by aiq bkr, abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 19, manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus

us it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r()2 hrb= 207, aur, light rbd= 206, deber, voice the vision and the voice, a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the su

ALEISTER CROWLEY THE SWORD OF SONG

t he gave a sickle to gather the harvest of that dust. with the ashes he gave a sceptre, that one might rule them aright. with the sand he gave a sword, to cut that sand withal. with the bay-leaves he ave a sun, to wither them with the gold he gave a garland of sores, and that was for luck. with the dung he gave a rod of life to quicken it [thus in collected works. may be a compositor s error for abrahadabra, or maybe not t.s] 1 this is all obscure. 2 refer to the planets. ambrosii magi hortus rosarum 119 somnium auri potabilis. tredecim voces. ordinis inceptio. vitae. viae. with the poison he gave also in offering a stage and a maiden. but about the noon came one shining unto our father and gave him to drink from a dull and heavy bowl. and this was a liquor potent and heavy, by r lady! so

ALEISTER CROWLEY EQ I 1

d book. the third and fourth books of this essay consist of purely symbolic pictures. for the key of the portal the neophyte must discover for himself; and until he finds the key the temple of solomon the king must remain closed to him "vale" 162 19 nine pictures between darkness and light, or eleven in all. the union of the pentagram and the hexagram is to be noted; also the eleven-lettered name abrahadabra; 418; achad osher, or one and ten; the eleven averse sephiroth; and adonai. book i the foundations of the temple of solomon the king and the nine cunning craftsmen who laid them between the watch-towers of night& day. 163) and from that place are cast out all the lords who are the exactors of the debts of man- kind, and they are subjugated "the greater holy assembly "xx. 440. 164 illus

ALEISTER CROWLEY EQ I 5

the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker- as the thing he wants to be. for the adept such little consolation as he may win is rather to be found by regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the "word of double power in the voice of the master" which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the "master of the temple" he finds no satisfaction in contemplating the tree of life, and theorderly arrangement of the numbers; r

capricorni pneumatici. 400. useful only as finality or material basis. being 20 x 20, it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 414. hgvth, meditation, the 1 dividing the accursed 4. also ain svp avr, the limitless light. 418. chith, cheth. abrahadabra, the great magic word, the word of the aeon. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. bith ha, the house of h the pentagram; see idra zuta gadisha, 694 "for h formeth k, but ch formeth ivd" both equal 20. note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= ch= 8. by aiq bkr abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+

e great work/ a note abr, initials of the supernals, ab, ben, ruach (2) a [this is by separating the one (aleph) from the many (diverse letters] a a r h "the vision and the voice" a/ brh= 207, aur, light phrase which meant much a-a b d dbr= 206, deber, voice to me at the moment of dis/ covering this word. r (3) a a\ a a b a [by taking each alternate letter] r-b h d/ r 205= gbr, mighty. this shows abrahadabra as 213= abir, mighty. the word of double power, another phrase that meant much to me at the time. aab at the top of the hexagram gives ab, aima, bn, father, mother, child. hdr by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supern

ALEISTER CROWLEY EQ I 5

116 violet, but without any touch of yellow or red in them. it seems as if there were a wind beyond the door, that is blowing the flame out. and a voice comes "who is he that hath the key to the gate of the evening star" and now an angel cometh and seeketh to open the door by trying many keys. and they are none of any avail. and the same voice saith "the five and the six are balanced in the word abrahadabra, and therein is the mystery disclosed. but the key unto this gate is the balance of the seven and the four; and of this thou hast not even the first letter. now there is a word of four letters that containeth in itself all the mystery of the tetragrammaton, and there is a word of seven letters which it concealeth, and that again concealeth the holy word that is the key of the abyss.19

ALEISTER CROWLEY EQUINOX EQ I 4

pper arms with some rolled up sleeves. there are many scratches visible in the second photo. liber iii vel jvgorvm. 0 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing shall be said here of

ibid, chap. v, 85, 86, 87. 90 "shiva sanhita" chap. v, 110. 91 "ibid, chap. v, 49. 92 though all hindu works proclaim that the sahasr ra has but one thousand petals, its true number is one thousand and one as depicted in the diagram called the yogi. 10001= 91 xx 11 (hb:nun-final hb:mem hb:aleph x hb:yod hb:nun hb:dalet hb:aleph; 91= hb:heh hb:vau hb:heh hb:yod+ hb:yod hb:nun hb:dalet hb:aleph 11= abrahadabra= 418 (38 x 11= achad osher, or one and ten= the eleven averse sephiroth= adonai. also 91= 13 x 7 hb:dalet hb:chet hb:aleph x ararita, etc, etc. 11 is the number of the great work, the uniting of the five and the six, and 91= mystic number (1+2+3+ 13) of 13= achad= 1. 93 "ibid, chap. v, 50. exactly as described in the padmasana asana described on page 83. he is bald. the six chakras are

ar. the girders of the soul."181 how to do it is the great problem. i am inclined to believe in drugs- if one only knew the right drug. 13th. drew a pantacle. 16th. painted wicked black-magic pantacle. held a magical ceremony in the evening. lesser banishing ritual of pentagram and hexagram. invocation of thoth and the elements by keys 1-6182 and g. d. opening rituals. consecrated lamen crown and abrahadabra wand with great force. 16th. did the seven hb:shin of hb:shin operations. worked at a z for 5= 6 ritual.183 17th. position 1. 12 m. not good. evening invocation of mercury, chokmah and thoth. 18th. completed z for 5= 6 ritual. 117 may 19th. 1. assumption of the god-form of harpocrates: it lasted nine minutes: the result was good, for i got a distinct aura around me. 2. physical astral

s a band. by working 120 at each colour separately, or lighting each one by one, it is not bad; but taken altogether is no good. july 20th. thoth. 10 m. rather poor. cross. 15 m. not very good. golden dawn 10 m. not good. symbol [my thought seems terribly wandering nowadays] isis. 19 m. not so bad. winged-globe. 12 m. bad, sleepy. 23rd. triangle of fire 15 m. very wandering. with cross in centre. abrahadabra 17 m. pretty good, though perhaps the whole pantacle. was hardly ever absolutely clear. 25th. tried physical astral projection twice. in the first one the person employed to watch- my beloved soror f- saw physical arm "bent" whilst my own was straight. 26th. i did the h.p.k. ritual at night to enter into the silence. i think the result was rather good. 190 a draft had been send only pa

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

t of macedonia. in the early 1980s, after a period of working with the book of the law, the holy book of the thelemic magick tradition, master leo claimed to have made contact with the entity aiwaz, which he described as an energetic current, the same entity who had dictated the book of the law to aleister crowley early in the twentieth century. aiwaz provided insight into the old magical formula abrahadabra which gave rise to a set of magical techniques that connected the energy centers in the human body, the chakras, to the energies of abrahadabra. the communication from aiwaz led to the founding of the path of gnostic light in 1985. the path of gnostic light was created as an outer order on april 16, 1985. subsequently, master leo compiled the teachings of the order into a book, knjiga

FRATER ELIJAH ANGELS OF CHAOS

s. which gives us the sum of the first n numbers (this is a magical formula. onze is the word form for the number eleven in french. iii/7a: the shell of the magus aided by the angel comes before the one (this is false& must be rejected. full recognition of the nature of our work strikes into the heart, laughter ensues. there are 7 exclamation marks, and 7 letters of laughter. 418 is the number of abrahadabra and of our work. iii/7b: a reference to our existence. a dream within a dream, in hopes of finding truth? the mystery of our lady queen of the quliphoth, to be real. it is us, also written itisus (pronounced e-teece-us. the name of the speaker closing page a: our lady of space. closing page b: end of prayer, also a reference to the egyptian deity. appendix iii- the nature of babalon yo

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

is line drawn is a key. the line drawn is a diagonal line across the page. if one reads any diagonal across the square one gets the order of the english alphabet to be used in the english qaballa. whichever diagonal is read the order of the letters is obtained. there is only one order which can be obtained and all 26 letters appear in this order. crowley writes, then this line drawn is a key..and abrahadabra. abrahadabra is an 11-fold word, and counting down 11 spaces and numbering the letters thus obtained in sequence gives one the value of the english alphabet. thus we have both order and value, as mandated in liber al the line drawn and the rose cross symbol bear a striking resemblance to the area where the key is revealed, notes smith. but one cannot appreciate this without he original

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ead the highest path of the secret wisdom is to unite with the god within yourself" the entire sentence adds up to 836 (this reduces to 8 byaiq bkr. the formula itself adds up to 209 and 209x4=836. the formula is thus directly related to its parent phrase. the number 209 is also equal to the word bliora which means "comfort" also 209x2=418, the number in crowley's system for the word of the aeon, abrahadabra. in addition, 209= 11x19 where 19 is the number for sa-a meaning "within me" indicating the arena of operation for this formula. this powerful formula is connected to the first aethyr, lil, through the number 76 (ul= 76) because 76x11=836. this is probably the most important of the enochian formulas. it should be used only for operations directly connected to the great work. iliatai is

KETAB E SIYAH

roud and mighty among men! 78. lift up thyself! for there is none like unto thee among men or among gods! lift up thyself, o my prophet, thy stature shall surpass the stars. they shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418. 79. the end of the hiding of hadit; and blessing& worship to the prophet of the lovely star! 426 chapter iii 1. abrahadabra; the reward of ra hoor khut. 2. there is division hither homeward; there is a word not known. spelling is defunct; all is not aught. beware! hold! raise the spell of ra- hoor-khuit! 3. now let it be first understood that i am a god of war and of vengeance. i shall deal hardly with them. 4. choose ye an island! 5. fortify it! 6. dung it about with enginery of war! 7. i will give you a w

d into all tongues: but always with the original in the writing of the beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no beast shall divine. let him not seek to try: but one cometh after him, whence i say not, who shall discover the key of it all. then this line drawn is a key: then this circle squared in its failure is a key also. and abrahadabra. it shall be his child& that strangely. let him not seek after this; for thereby alone can he fall from it. 48. now this mystery of the letters is done, and i want to go on to the holier place. 49. i am in a secret fourfold word, the blasphemy against all gods of men. 50. curse them! curse them! curse them! 51. with my hawk's head i peck at the eyes of jesus as he hangs upon the cross

ur time is nigh at hand. 72. i am the lord of the double wand of power; the wand of the force of coph nia--but my left hand is empty, for i have crushed an universe& nought remains. 73. paste the sheets from right to left and from top to bottom: then behold! 74. there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. 433 75. the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha. the comment do what thou wilt shall be the whole of the law. the study of this book is forbidden. it is wise to destroy this copy after the first reading. whosoever disregards this does so at his own risk and peril. these are most dire. those who discuss the contents of this book are to be shunned by all, as centres of pestilence

L 003

others at reasonable cost of copying and mailing only, no additional charges may be added* liber iii vel jugorum. 0. 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earths and are not easily obedient to the man. 3. nothing shall be said here o

LIBER 777

diamond swastika or fylfot cross, crown[[the lamp. 2 star ruby, turquoise lingam, the inner robe of glory[[the word] viaov 3 star sapphire, pearl yoni, the outer robe of concealment[[the cup, the shining star] babalon. vitriol 4 amethyst, sapphire[[lapis lazuli] the wand, sceptre, or crook ihvh 5 ruby the sword, spear, scourge, or chain agla. alhim 6 topaz, yellow diamond the lamen or rosy cross abrahadabra. iao: inri 7 emerald the lamp and girdle ararita 8 opal, especially fire opal the names and versicles and apron. 9 quartz the perfumes and sandals[[the altar] alim 1010 rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the ho

rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the horns, energy, the burin. 16 topaz the labour of preparation[[the throne and altar. 17 alexandrite, tourmaline, iceland spar the tripod. 18 amber the furnace[[the cup or holy graal] abrahadabra 19 cat s eye the discipline (preliminary[[phoe nix wand] to mega qhrion 20 peridot the lamp and wand (virile force reserved, the bread[[lotus wand. 21 amethyst, lapis lazuli the sceptre. 22 emerald the cross of equilibrium. 23 beryl or aquamarine the cup and cross of suffering, the wine[[water of lustration. 24 snakestone[[greenish turquoise] the pain of the obligation[[the oath] aumgn

oloured band in the glyph for the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu liber 777 54 line 24: possibly on (ayin nun) should also be referred here. col. xlvi. crowley s later attributions of the taoist principles and the trigrams of the i ching to the sephiroth are given in the book of thoth (appendix ii, diagram the chinese cosmos) thus: 0: tao. 1: tao teh. 2:yang. 3: yin. daath: khien. 4: tui. 5: kbn. 6: li. 7: kbn. 8: sun. 9: kh n. 10:

LIBER ALEPH

en in the book of the magus. b the book of wisdom or folly 75 bf de se ipso, twi megalwi qhriwnoi, toi logwi 'aionoj cuius verbum est qelhma (of himself, the great beast, the logos of the on, whose word is thelema) my son! me seemeth in certain hours that i am myself fallen on a time even more fearful and fatal than did mohammed, peace be upon him! but i read clearly the word of the aeon, that is abrahadabra, wherein is the whole mystery of the great work, as thou knowest. and i have the book of the law, that was given unto me by him thou wottest of; and it is the interpretation of the secret will of man on every plane of his by-coming; and the word of the law is thelema .do what thou wilt shall be the whole of the law. now because .love is the law, love under will. do i write this epistle

bbalistic (qabalistic considerations concerning this formula) ehold moreover, my son, the .conomy of this way, how it is according to the tao, fulfilling itself wholly within thine own sphere. and it is utterly in tune with thine own will on every plane, so that every part of thy nature rejoiceth with every other part, communicating praise. now then learn also how this formula is that of the word abrahadabra. first, had is the triangle erect upon twin squares. of hadit need i not to write, for he hath hidden himself in the book of the law. this substance is the father, the instrument is the son, and the metaphysical ekstacy is the holy ghost, whose name is hriliu. these are then the sun, mercury, and venus, whose sacred letters are r (r, b (b, and d (d. but the last of the diverse letters

LIBER ARCANORUM

and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad the concourse of things; yea, making glad the concourse of things. liber ccxxxi 4 the genii of the 22 scales of the serpent and of the qliphoth a a .u-iao-u .a. o[ b be .qaoooabitom. g gitwnosapfwllois. d dhnaxartarwq [x= st. h hoo-oorw-ix. w vuaretza.[a secret name follows. z zoowasar. j chiva-abrahadabra-cadaxviii. f qal .xer-a-dekerval. y iehuvahaxan .qatan. k kerugunaviel. l lusanaherandraton. m malai. n nadimraphoroioz .qalai. s salaqlala-amrodnaq .ix. o oaoaaaooo.-ix. p puraqmetai-aphmetail. x xanqaxeran%-ix= sh, q. q qanidnayx-ipamai. r ra-a-gioselahladnaimawa-ix. c shabnax-odobor. t thath.th.thith .thuth-thix. amprodias baratchial gargophias dagadgiel hemethterith uriens zamradie

LIBER CXX

of the order( of thelemites. ritual cxx called "of passing through the tuat. 23(1,1 (members assembled, clothed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet. let there be a gathering of the lords of silence" 111-11111-111 (he knocketh, he riseth, and giveth the 3 signs of. taking the weapon of which he means to work through out, or if he be assisted by a child, the appropriate weapon be advanced to the center and crieth "

hy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i- i adore thee (prostrating himself to the w. then he resumes his throne, assuming the might of the god& saith "the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu (silence: then "abrahadabra 111- 11111- 111 (he knocketh&/26,1 "abrahadabra! hail unto thee, that art ra in thy rising! the disk of khephra standeth upon the waters of amentet: it is the hour of the dispersal of the lords of silence" 111- 11111- 111 (he knocketh (rising, he doeth the ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing natur

d of ahathoor. i am thy theban, o mentu the prophet ankh-af-na-khonsu (rising he moveth to the west or as some say to the south saying with the sign "hathoor, lady of amentet, mighty dweller in the funeral mountain, eye of ra, dweller before him, beautiful of fire in the boat of millions of years, be they favorable unto us, and let thy light and beauty be with us thy lovers in the house of peace! abrahadabra 111- 11111- 111 (he knocketh [this opening and closing of the temple is observable on all occasions. any other ceremony, such as evocation, invocation, initiation and all secret rituals, should be performed when the temple is "open. also, in the case of initiations their birth, death, and marriage (with such additional rituals as may be taught) should take place actually in an open tem

ks of the eye of hoor. my hips and legs are the hips and legs of nuit! my feet are the feet of ptah! my bones are the bones of the living gods! there is no member of my body that is not the member of some god [the officer, who has touched each part of the candidate (as he has named it) with his wand now raises him from the boat, and embraces him, kissing his brow. then cries he with a loud voice "abrahadabra! i receive thee into the order of thelema (he knocks 111- 11111- 111 (the boat has been removed. the candidate kneels at the altar, while the officer makes "the great invocation" from his throne (they then walk round the temple eleven times widdershins, the left arm of the officer around the waist of the candidate, and the candidates right arm around him. the officer sayeth as they go

LIBER III VEL JUGORUM

book by said author; a summary by crowley survives in his diariicliber iii vel jvgorvm v a a publication in class d 1 o 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy but joineth together them that are separate.glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. these are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing shall be said here of

LIBER LVII

(the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker.as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the .word of double power in the voice of the master. which unites the 5 and the 6, the 62 [if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the svastika= a= the fool= 0 .t.s] 42 liber lviii rose and the cross, the circle and the square. and also b is the path from binah to kether; but that i

admission badges. t.s] 76 [co is also the hebrew names for the constellation of the great bear. t.s] 77 [comparing this with the mathers translation, this appears to be a loose paraphrase of von rosenroth.s glosses rather than a direct quote; the relevant paragraphs are 696 and 697. t.s] 50 liber lviii note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= j= 8. by aiq bkr, abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 19, manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus

it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r (2) hrb= 207, aur, light rbd= 206, deber, voice. the vision and the voice. a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the su

LIBER LXVII THE SWORD OF SONG

t he gave a sickle to gather the harvest of that dust. with the ashes he gave a sceptre, that one might rule them aright. with the sand he gave a sword, to cut that sand withal. with the bay-leaves he ave a sun, to wither them with the gold he gave a garland of sores, and that was for luck. with the dung he gave a rod of life to quicken it [thus in collected works. may be a compositor.s error for abrahadabra, or maybe not. t.s] 1 this is all obscure. 2 refer to the planets. abracadabra* amethsh. ye fylfat. mysterium matris.1 evocatio. lucus. ambrosii magi hortis rosarum 87 with the poison he gave also in offering a stag and a maiden. but about the noon came one shining unto our father and gave him to drink from a dull and heavy bowl. and this was a liquor potent and heavy, by.r lady! so th

LIBER MMM

be resisted. eventually it is possible to extract occult secrets from things by this technique, but the ability must be developed by working with meaningless objects. sound concentration the part of the mind in which verbal thoughts arise is brought under magical control by concentration on sounds mentally 15 imagined. any simple sound of one or more syllables is selected, for example aum or om, abrahadabra, yod he vau he, aum mani padme hum, zazas zazas, nasatanada zazas. the chosen sound is repeated over and over in the mind to block all other thoughts. no matter how inappropriate the choice of sound may seem to have been, you must persist with it. eventually the sound may seem to repeat itself automatically and may even occur in sleep. these are encouraging signs. sound concentration i

LIBER SAMEKH

may know him, how he is called. for hearken! this name, understood rightly and fully, declareth the nature of the angel in every point, wherefore also that name is the formula of the perfection to which the adept must aspire, and also of the power of magick by virtue whereof he must work. he then that is as yet ignorant of the name, let him repeat a word worthy of this particular ritual. such are abrahadabra, the word of the aon, which signifieth gthe great work accomplished h; and aumgn, already interpreted in this book* and the name of the beast, for that his number showeth forth this union with the angel, and his work is no other than to make all men partakers of this mystery of the mysteries of magick. so then, saying this word or that, let the adept wrestle with his angel and withstan

LIBER V

ant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying latsal! ehma! fiaof! aaph! aumn (thus shall be declared the words of power whereby the energies of the aeon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3-5-3, crying abrahadabra. the second gesture. the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that ra

LIBER V VEL REGULI

d hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! fiaof! aumgn!1 (thus shall be declared the words of power whereby the energies of the aon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3.5.3, crying abrahadabra. the ritual of the mark of the beast 5 the second gesture the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he pas

LIBER XCV THE WAKE WORLD

v.x, which means the brilliance of the wide-wide-wake light, and that too is the name of my fairy prince only spelt short. the romans said it had sixty-five parts, which is five times thirteen, and seventy-eight is six times thirteen. to get into the wake world you must know your thirteen times table quite well. so if you take them both together that makes eleven times thirteen, and then you say .abrahadabra. which is a most mysterious word, because it has eleven letters in it. you remember the houses are numbered both ways, so that the third house is called the eighth house too, and the fifth the sixth, and so on. but you can.t tell what lovely things that means till you.ve been through them all, and got to the very end. so when you look at the ring and see i.n.r.i. and t.a.r.o. on it tha

our idea clothes; and then what we call your tendency clothes which you have always worn, and which make you what you are. after that you take off your consciousness clothes, which you have always thought were your very own self, and you leap out into the cold abyss, and you can.t think how lonely it is. there isn.t any light, or any path, or anything to via j v. vallum nomen awhy= 22 22 19= 418= abrahadabra via z v. gladius via qua non est. vagina quinque anima liber xcv 18 catch hold of to help you, and there is no fairy prince any more; you can.t even here his voice calling to you to come on. there.s nothing to tell you which way to go, and you feel the most horrible sensation of falling away from everything that ever was. you.ve got no nothing at all; you don.t even know how awful it i

LIBER XLIV THE MASS OF THE PHOENIX

est across the altar, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3.5 5 5 5 5.3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me from midnight to the sun! save me from evil and from good! that thy one crown of all the ten even now and here be mine. amen. he puts the first cake on the fire of the thurible. liber xliv 2 i burn the i

2 behold this bleeding breast of mine gashed with the sacramental sign! he puts the second cake to the wound. i staunch the blood; the wafer soaks it up, and the high priest invokes! he eats the second cake. this bread i eat. this oath i swear as i enflame myself with prayer .there is no grace: there is no guilt: this is the law: do what thou wilt. he strikes eleven times upon the bell, and cries abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living. he goeth forth. 1 [this is generally taken to refer to the four stanzas of crowley.s paraphrase from the st l in cap. iii. vv. 37-38 .unity uttermost showed. to .abide with me, ra-hoor-khuit. t.s] 2 [what exactly constitutes .the proper sign. was eit

MOTTA MARCELO THE COMMENTARIES OF AL

ng. see note to title. why is aiwass spelt thus, when aiwaz is the natural transliteration of? perhaps because he was not content with identifying himself with thelema, agape, etc. through the number 93, but wished to express his nature by six letters (six being the number of the sun, the god- man, etc) whose value in greek should be a= 1, i= 10, f =6, a= 1, s =200,5=200: total 418, the number of abrahadabra, the magical formula of the new aeon! note that i and v are the letters of the father and the son, also of the virgin and the bull (see liber 418, protected on either side by the letter of air, and followed by the letter of fire twice over. he declares himself, in this verse 7, the "minister of hoor-paar kraat" hoor-paar-kraat, or harpocrates, the "babe in the egg of blue, is not merel

d, however, that they should become one single church. the guarantee of the freedom of man's spirit is in his right to worship where he will, as he will, and when he will, his own concept of "god; which is, after all, his groping sense of his own godhead. 79. the end of the hiding of hadit; and blessing& worship to the prophet of the lovely star! so mote it be! so mote it be! the third chapter 1. abrahadabra! the reward of ra hoor khut. observe firstly the word "reward, which is to be compared with the words "hiding" and "manifestation" in the former chapters. to 're-ward' is to 'guard again; this word abrahadabra then is also to be considered as a sentinel before the fortress of the god. why is the name of him spelt khut? we have seen that st is the regular honorific termination for a god

sun; hoor the warrior mars; who is khu? he is the magical ego of a star. without the yod or iota, khu-t, we get a human conception; the insertion of that letter makes the transmutation to godhead. when therefore ra hoor khut is rewarded or re-guarded with the magick word of the aeon, he becomes god. thus in the next verse. i 'raise the spell of ra hoor khuit' the text may also be read as follows. abrahadabra is the magick formula of the aeon, by which man may accomplish the great work. this formula is then the 'reward' given by the god, the largesse granted by him on his accession to the lordship of the aeon, just as the inri-iao-lvx formula of attainment by way of crucifixion was given by osiris when he came to power in the last aeon (see book 4 part iii, and equinox i, vol. 3, pp. 208-23

a-hoor-khuit 'division hither homeward; a most dour phrase to interpret! such curious concatenation is sure to imply profound meaning. homeward must mean 'toward the house of' the speaker. he says, then, that there is 'division, which (as i take it) prevents man from being god. this is a natural and orthodox meaning, and it goes well with 'there (i.e. in verse 1 'is a word not known. that word is abrahadabra, which was not known, it having been concealed by the corrupt spelling "abracadabra. nonsense. abrahadabra has already been mentioned; it is the word of the aeon, and the very first word in the third chapter 'there is a word not known: there is now a word, not, known. hadit is not 'not' is a key-word, as we have already seen in previous comments. why 'division hither homeward? because

d into all tongues: but always with the original in the writing of the beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no beast shall divine. let him not seek to try: but one cometh after him, whence i say not, who shall discover the key of it all. then this line drawn is a key: then this circle squared in its failure is a key also. and abrahadabra. it shall be his child& that strangely. let him not seek after this; for thereby alone can he fall from it. i am now (an xiv) a magus 9= 2; and i disagree with the former comment (published in equinox i, 7. he need only be a magister templi 8 =3 whose word is understanding. see mmss for allusion to the "line drawn" and the "circle squared in its failure. the attribution (in the old com

"child jesus. see book 4, part iii, chapter xvi, part ii, section v, the last paragraph "ever the son" or "the son who lives eternally. the word "satanas, that so long terrified the west, is but a corruption of the sanskrit word sanatanas, which means "eternal "or "everlasting; it was applied to the spiritual suns of the "trimurti: brahma, siva and vishnu. 75. the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha. aum is of course the sanskrit "word" familiar to most students (see book 4 part iii) ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. ha is also the sanskrit syllable utilized in yoga to invoke the element of spirit, akasha "the ending of the

ok of the law is written and concealed. aum. ha. aum is of course the sanskrit "word" familiar to most students (see book 4 part iii) ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. ha is also the sanskrit syllable utilized in yoga to invoke the element of spirit, akasha "the ending of the words is the word abrahadabra: or, the purpose of the past magi is fulfilled in the magus of the aeon. the comment do what thou wilt shall be the whole of the law. the study of this book is forbidden. it is wise to destroy this copy after the first reading. whosoever disregards this does so at his own risk and peril. these are most dire. those who discuss the contents of this book are to be shunned by all, as centr

RUBY TABLET OF SET

he age of satan [or set/harwer, symbolized by the ram of mendes (ba-neb-tettu, as a transitional phase between the aons of horus and set. note the emphasis given to the term "children, implying an elect body of initiates rather than the human species as a whole. 6. be thou hadit, my secret centre, my heart& my tongue "hadit" means "inspired utterance "had" is also the "secret center" of the word "abrahadabra, described by crowley as the magical formula of the aon of horus. the "abra" prefix& suffix each translate hieroglyphically as "heart of ra" or "purification of ra" which would render the entire formula as an "inspired utterance from the heart of ra" 7. behold! it is revealed by aiwass the minister of hoor-paar-kraat. harpokrates is horus the younger, the later osirian corruption of th

ed together with verse #i-18, this implies that the priest-king powers and perceptions of the beast and scarlet woman will be more fully realized during the hours of darkness. horus, however, is a deity of daylight; consider the three 12-1 pm transmissions of the book of the law itself. 20. the key of the rituals is in the secret word which i have given unto him. crowley believed this word to be "abrahadabra, symbolizing the union of complementary concepts through ritual. he explored its construction via cabalistic numerological techniques, arriving at various numbers which he believed significant to the aon of horus. while the hebrew cabala possesses no objective validity, crowley insisted. presumably as a consequence of his golden dawn training. upon trying to use it as a device for syst

ng at various numbers which he believed significant to the aon of horus. while the hebrew cabala possesses no objective validity, crowley insisted. presumably as a consequence of his golden dawn training. upon trying to use it as a device for systematizing his philosophy. his diaries reveal his exhaustive efforts in this vein and the many pointless "results" he achieved. exactly how crowley used "abrahadabra" as a ritual key is obscure. he did observe that it contains 11 letters, and that the (1=[10 (2=[9 (3=[8, etc. grades of the g:.d. and a:.a. incorporated an elevenfold base [which was rather at odds with the tenfold cabalistic tree of life. he also felt the word to be a "corrected" version of the older term "abracadabra (a pyramidal word-puzzle based upon the a-b-c-d sequence. 21. with

i call it eight, eighty, four hundred& eighteen. in that fulfillment of the law would reduce all intellectual existence to unity and thus to a meaningless concept "nothing" is indeed a secret key to the book of the law! what the jews call it is unimportant, since the hebraic/cabalistic numerological system is insubstantial. the sum of 8, 80, 400, and 18 is 506= 11= the eleven-lettered formula of abrahadabra. 47. but they have the half: unite by thine art so that all disappear. another reaffirmation of the law of nuit. 48. my prophet is a fool with his one, one, one; are not they the ox, and none by the book? a criticism of crowley for his strong sense of individuality and subconscious refusal to accept and embrace the nihilism of nuit [here it appears that "fool" is to be understood in th

. this is indeed a "further secret" as it is not of harwer and would be revealed only in the hall of the dead (walhalla) at wewelsburg castle, westphalia, in xvii/1982 ce. 16. i am the empress& the hierophant. thus eleven as my bride is eleven "the empress (trump #3) and "the hierophant (trump #5) again equal "adjustment (trump #8. the aon of horus is characterized by the eleven-lettered formula "abrahadabra [see #i- 20. 17. hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. 18. they are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the earth are our kinsfolk. 19. is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen, who sorroweth is not o

lift up thyself! for there is not like unto thee among men or among gods! lift up thyself, o my prophet, thy stature shall surpass the stars. they shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418. revelation 13:12. 79. the end of the hiding of hadit; and blessing& worship to the prophet of the lovely star! i john 4:3. the third chapter 1. abrahadabra! the reward of ra hoor khut. ra-harakte was a form of harwer adopted as an aspect of ra by the priesthood of ra at heliopolis [cf. budge, from fetish to god in ancient egypt (london: oxford, 1934, page #216] crowley, whose familiarity with egyptian philosophy was limited to the osirian mythos, did not know that the cosmological systems of the great horus and ra were originally independ

d into all tongues: but always with the original in the writing of the beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no beast shall divine. let him not seek to try: but one cometh after him, whence i say not, who shall discover the key of it all. then this line drawn is a key; then this circle squared in its failure is a key also. and abrahadabra. it shall be his child& that strangely. let him not seek after this; for thereby alone can he fall from it. see #i-54 #ii-75/76 #iii-22, and the book of coming forth by of night. although #i-56 #ii-76, and #iii-47 explicitly state that crowley himself would never know the mysteries of the manuscript, the one who would expound them, or the initiatory system from which he would come, cro

[i read this verse as a simple instruction to bind the manuscript of the book of the law as a book] 74. there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. the "sun of midnight" xepera. the "splendour in my name hidden and glorious" set, true origin of liber al, who would remain hidden until the north solstice of x. 75. the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha. the diabolicon the statement of satan archdaimon hail, man! the mysteries that are thy heritage shall now be proclaimed, but learn first the history of thy conception and creation amidst the eternal cosmos. for as the universe itself be infinite, so art thou a true creature of infinity incarnate, and the ascension of man shall her

the light higher than eyesight" and then on crowley's own footnote to this verse "there is a certain suggestion in this 'purple' as connected with 'eyesight, which should reveal a certain identity of hadit with the dwarf- soul to those who possess- eyesight"(5) the implied link between the v of the temple of set and a "certain identity" of hadit sparked my curiosity. i decided to look at the word abrahadabra, which crowley had termed the magical formula of the aeon of horus. like the formula of the aeon of set (xxx, it could be separated into three units: abra had abra. the central unit, as crowley himself noted, identified had/hadit. crowley did not consider the other two units, but in egyptian they translate to "heart of ra" or "purification of ra. very interesting- particularly in view

came up with ra-harakhte master of the gods. yet another form of harwer, literally "hor of the horizon" in his solar aspect of xepera. ra-harakhte had been the judge of the dead in pre-osirian egypt, and he had been the champion of set in the osirian trial between set and horus the younger.(6) and so the stele of revealing had been revealed- by recourse to the stele of set and the deciphering of abrahadabra. the stele of revealing was not of the osiris cult, and its orientation is in keeping with the book of coming forth by night. there should, it seemed to me, be a way to commemorate this discovery in view of its implications for the temple of set. and thus there came into being the stele of xeper, which portrays the aeon of set as did the stele of revealing the aeon of harwer. following

THE MAGICIAN S KABBALAH

n this level, amongst others. it also shows the danger of attempting to make netzach subservient to hod (working on "controlling the emotions) and is a parody of the more appropriate discipline which can be entered into by balancing the square dance of geburah and chesed with hod and netzach in tiphareth. the lines of sacrifice in "777, crowley attributes three magical formula to tiphareth, being abrahadabra, iao and inri. the latter two are expounded by regardie in his "foundations of practical magic, but bear some brief mention here. iao is the formula of isis, apophis and osiris, and can be summarised as the formula describing three phases in all systems, be they events, acts or psychological occurrences. the formula describes the three phases as growth, death and rebirth. for example

WORKING CEPHALOEDIUM VERSION 1

s of the all-fath er& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flash of flaming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-k huit. the card is then thus briefly to be described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is aiwaz with 93 or 220. about it is 666 in four- fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with his rod. thus far concerning the card xvi. now then followeth a consideration of the vestments of the artists. of the rob es& insignia of the work. 1. the scarlet woman shall wear the scarlet abbai: for it is (a) proper to her (b) proper to m

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