Michael Wynn's Occult Reference Library
AIWASS,AIWAZ

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ALEE J BOOK OF AIWASS

t number formed" second "by the continued multiplication of the first five numbers of the decimal scale" 36 chief "post centum viginti annos patebo. thus have i closed the tomb of the adepti in the mystic mountain of abiegnus (chief closes door of vault. third "ex deo nascimur" second "in hwchy morimur" chief "per spiritum sanctum reviviscimus (all present make l.v.x. signs in silenc"ethe book of aiwass by john allee high priest, first church of satan lord egan's proviso you have the choice of accepting or rejecting what i have to say. if you find it difficult or impossible to accept, i would advise you dismiss my concepts entirely, if you wish! why do i say this? my objective adheres to a set of satanic principles outlined by crowley, a man who also believed in praetor-human intelligences

ent occurs for thousands of years. then, similar to the universe, the group soul enters a phase of contraction where all experiences are eventually distilled into one form, occupying a single time line. the incubation process leading to the birth of a new daemon begins. knowledge and conversation of the holy guardian daemon boisterous fools have written volumes on that which they know nothing of. aiwass will clarify, laying arguments to rest; the holy guardian daemon or angel, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because the oversoul has not yet entered the daemonic phase of incubation. and yet, the initiate may still benefit from the wisdom of his g

what gift the god offers. let's start from the top; satan (baphomet) grants any object you desire; gold coins, expensive clothes, furniture, rare antiques, a new car, exotic pet, etc. no need to be specific. babalon (isis) grants a protective amulet to be worn about the neck. you must be specific concerning the material the amulet is to be made from, its design, the kind of protection you desire. aiwass, lord egan's daemonic form, grants one astral projection experience. lucifer grants increased intelligence. pan (priapus) grants one sexual encounter with whomever you desire. bacchus grants that your unpaid debts shall be brought up to date. aphrodite (venus) grants the perfect male partner shall come to you. harpocrates grants the power of invisibility. hermes grants healing for a friend

n) occupies this body. the daemonic incubation process now begins and lasts about five centuries. this is an extremely volatile, difficult period- roughly fifty per cent do not survive- they return to the all, back to square one. should the infant daemon emerge, it is still in a precarious situation. daemons do not measure time as we do- childhood is an occurrence spanning millions of your years. aiwass is a boy past puberty. avatars, saints and sinners they have, down through history, been called by various names; daemons, watchers, asuras, divas, archons (ancient ones, jinn (genies, nephilim (angels, shining ones, spirit guides, the gods of olympus, egypt, babylon, etc. we give them masks and this arises from our human need to idolize them- man creates gods in his own image. the gods of

or me to awaken one. he was an avowed atheist, which is fairly common. as was the case with me, his secret name had to be uttered by another daemon. timing is everything! it takes a while, then memories begin to creep. the daemon form attaches itself to the physical form. it's like you're being switched from a/c to d/c (alternating to direct current. why do sleepers exist? let's say, for example, aiwass has two physical forms; lord egan (awake) and a child growing up in some other part of the world (asleep. my daemon companion knows about the child. well, my body outlives its usefulness, i become ill and die. my companion visits the child and whispers "aiwass" the child awakens. like a bad penny, i keep coming back) notice, i'm the one who doesn't have a secret name because my mission is t

a child growing up in some other part of the world (asleep. my daemon companion knows about the child. well, my body outlives its usefulness, i become ill and die. my companion visits the child and whispers "aiwass" the child awakens. like a bad penny, i keep coming back) notice, i'm the one who doesn't have a secret name because my mission is to reveal all. this is the aeon of lucius (light) and aiwass is the appointed messenger. plain talk. straightforward. no more shrouding truth in cryptic, cabalistic, ambiguity. no more pseudo-intellectual book of the law number games with mental masturbators. daemonic poseurs here's a surefire method to detect the veracity of a human claiming to possess a daemonic form; find a recent photo of the individual. stare him straight in the eyes and keep re

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

cannot be made too often. unfortunately, perhaps, the dread necronomicon falls into this category. crowley's magick was a testimony of what he has found in his researches into the forbidden, and forgotten, lore of past civilisations and ancient times. his book of the law was written in cairo in the spring of 1904, when he believed himself to be in contact with a praeter-human intelligence called aiwass who dictated to him the three chapters that make up the book. it had influenced him more than any other, and the remainder of his life was spent trying to understand it fully, and to make its message known to the world. it, too, contains the formulae necessary to summon the invisible into visibility, and the secrets of transformations are hidden within its pages, but this is crowley's own n

origins. for instance, the sumerian word for the temple is bar, from which we get our word "barrier, or so it is said by waddell. this makes sense in the context with the erecting and maintaining of barriers against the hostile forces outside. the etymology is even dramatic where magick is concerned, and aids us in understand even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the words "aum.ha" in the sumero-aryan dictionary by waddell we read that the word aum was known to the sumerians, in almost the same sense that it was, and is, known to the hindus. it is a sacred word, and pertains to the lord of magicians, enki. further, the greek spelling of enki was ea, by which he is most commonly known in the european texts which treat o

old into the unknown. we may never know. or, we may wish we never had. the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great

ALEISTER CROWLEY BOOK OF LIES

p. paragraph 6. with this commentary there is no further danger, and the warning becomes superfluous. note (41) pi-upsilon= pg= pig without an i= blind pig. book of lies get any book for free on: www.abika.com 174 [177] 84 kappa-epsilon-phi-alpha-lambda-eta pi-delta the avalanche only through devotion to frater perdurabo may this book be understood. how much more then should he devote himself to aiwass for the understanding of the holy books of theta-epsilon-lambda-eta-mu-alpha? yet must he labour underground eternally. the sun is not for him, nor the flowers, nor the voices of the birds; for he is past beyond all these. yea, verily, oft-times he is weary; it is well that the weight of the karma of the infinite is with him. therefore is he glad indeed; for he hath finished the work; and t

ALEISTER CROWLEY BOOK OF THE LAW

nsoluble. finis. coronat opus [192] books by aleister crowley mentioned in the commentary the soldier and the hunchback! and? the eqx. i, i. berashith. coll. works, ii, 233. the vision and the voice (liber 418. the eqx, i, v. reprint, barstow, cal, 1952, with combook of lies get any book for free on: www.abika.com 189 mentan. al (liber legis)the book of the law sub figura xxxi as delivered by 93- aiwass- 418 to anky0f0n-khonsu the priest of the princes who is 666 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. all questio

princes, ankh-f-n-khonsu the comment chapter i i,1: had! the manifestation of nuit. i,2: the unveiling of the company of heaven. i,3: every man and every woman is a star. i,4: every number is infinite; there is no difference. i,5: help me, o warrior lord of thebes, in my unveiling before the children of men! i,6: be thou hadit, my secret centre, my heart& my tongue! i,7: behold! it is revealed by aiwass the minister of hoor-paar-kraat. i,8: the khabs is in the khu, not the khu in the khabs. i,9: worship then the khabs, and behold my light shed over you! 10: let my servants be few& secret: they shall rule the many& the known. i,11: these are fools that men adore; both their gods& their men are fools. i,12: come forth, o children, under the stars& take your fill of love! i,13: i am above you

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

59 e.g "the word of the law is gr:theta-epsilon-lambda-eta-mu-alpha (will; this word has the value of 93 "love is the law, love under will" love, gr:alpha-gamma-alpha-pi-eta, like gr:theta-epsilon-lambda-eta-mu-alpha, adds to 93. aiwaz itself adds to 93<aiwaz spelt aiwass, not aiwaz, in the book of the law" in greek gr:alphaiota- digamma-alpha-sigma-sigma= 418. the author of the book had concealed in his own name not one only but two numbers, those of supreme importance in the book> this was all strange to the scribe; yet years later he discovered the "lost word" of one of his own orders: it was 93 also<[weh note: this refers to the word of the iiird degree

ALEISTER CROWLEY MAGICK WITHOUT TEARS

cations of the elements, planets and signs as are most of the angels, intelligences and spirits. it is interesting to note that gabriel in particular seems to be more than one of these; he enjoys the divine privilege of being himself. between you and me and the pylon, i suspect that gabriel who gave the q'uran to mohammed was in reality a "master" or messenger of some such person, more or less as aiwass describes himself as..the minister of hoor-paarmagic without tears get any book for free on: www.abika.com 288 kraat (al i, 7) his name implies some such function; for g.b.r. is mercury between the two greater lights, sol and luna. this seems to mean that he is something more than a lunar or terrestrial archangel; as he would appear to be from 777 (there now! that was my private fiend again

ALEISTER CROWLEY SEPHER SEPHIROTH

ng-place nwybx rest, peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence through the paths (cf. 78; destiny, fate, luck; constellation, planet (cf. 483& 536; soul-root lzm goat; strength; violence; glory z( 78 1-12. the mystic number of kether as hua; the number of tarot cards; the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach

beard if k= 11, etc (see 145) a tree nly) firm, faithful; amen: so be it: a title of kether nm) the ephod dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm queen (ar )klm manna )nm a hut, tent hkws pekht: gextension h hh)p 92 terror: a title of geburah dxp the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58) kyhl) hwhy mud cb litter bc 93 aiwass: the minister of hoor-paar-kraat( gcorrect h. cf. 78) zwy( the sons of [the merciful] god l) ynb incense hnwbl a disc, round shield; a defender ngm possession hlxn arduous, busy; host, army )bc 94 corpse hpwg the valley of vision nwyzxyg to extinguish k(d a fault (ps. 50:20, i.e. there gallege a fault h) ypd a shore pwx a window nwlx a drop hp+ children mydly congratulations, good luck bw+

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

alisation is made open as never before has been done in the history of the planet. al i,5 "help me, o warrior lord of thebes, in my unveiling before the children of men" the old comment 5. nu, to unveil herself, needs a mortal intermediary, in the first instance. it is to be supposed that ankh-f-n-khonsu, the warrior lord of thebes, priest of men tu, is in some subtle manner identical with either aiwass or the beast. the new comment here nuit appeals, simply and directly, recognizing the separate function of each star of her body. though all is one, each part of that one has its own special work, each star its particular orbit. in addressing me as warrior lord of thebes, it appears as if she perceived a certain continuity or identity of myself with ankh-f-n-khonsu, whose stele is the link

unconscious mind thinks nothing, and is nothing. yet it is the same mind. nuith selects three centres of her body to become "two" with hadit; for she asks me to declare her in these three. infinite freedom, all-embracing, for physical love; boundless continuity for life; and the silent rhythm of the stars for language. these three conceptions are her gift to us. al i,7 "behold! it is revealed by aiwass the minister of hoor-paar-kraat" the old comment 7. aiwass- see introduction. he is 78, mezla, the "influence" from the highest crown, and the number of cards in the tarot, rota, the all-embracing wheel. hoor-paar-kraat- see ii, 8. aiwass is called the minister of hoor-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouar

yet crafty of many legends in many lands, is also this same "holy ghost, or silent self of a man, or his holy guardian angel. he is almost the "unconscious" of freud, unknown, unaccountable, the silent spirit, blowing "whither it listeth, but thou canst not tell whence it cometh or whither it goeth. it commands with absolute authority when it appears at all, despite conscious reason and judgment. aiwass is then, as this verse 7 states, the "minister" of this hoor-paar-kraat, that is of the saviour of the world in the larger sense, and of mine own "silent self" in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing; he was the intelligible medium between the babe god- the new aeon about to be born- and myself. this book of the law is the voice of

ging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature and his purpose, fulfilling them. why is 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

is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil (this will be understood better in the light of "the hermit of esopus island, q.v) the doctrine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. this 'star' or 'inmost light' is the original, individual, eternal essence. the khu is the magical garment which it weaves for itself, a 'form' for its being beyond form, by use of which it can gain experience through self-consciousness, as explained in the note to verses 2 and 3. this khu is the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the na

oposes to deal with the matter in its due season (p.s. it did so, vide equinox i) the new comment in the mss, the last 5 words of this verse do not occur. the original reading is 'the unfragmentary non-atomic fact of my universality. this phrase was totally beyond the comprehension of the scribe, and he said mentally- with characteristic self-conceit "people will never be able to understand this" aiwass then replied "write this in whiter words. but go forth on" he was willing that the phrase should be replaced by an equivalent, but did not wish the dictation to be interrupted by a discussion at the moment. it was therefore altered (a little later) to "the omnipresence of my body" it is extremely interesting to note that in the light of the cosmic theory explained in the notes to verse 3 an

his in whiter words. but go forth on" he was willing that the phrase should be replaced by an equivalent, but did not wish the dictation to be interrupted by a discussion at the moment. it was therefore altered (a little later) to "the omnipresence of my body" it is extremely interesting to note that in the light of the cosmic theory explained in the notes to verse 3 and 4, the original phrase of aiwass was exquisitely and exactly appropriate to his meaning. it take this opportunity of quoting from professor eddington, op. cit, a passage which should make it perfectly clear that the "mystical "irrational "paradoxical" conception of nuit expressed in this chapter has a parallel in the sober calculations of a perfectly orthodox astronomer in the undeniably practical university- a poor thing

ALEISTER CROWLEY EQ I 5

st it, and all the waters of the abyss surge against it, and all the multitude of the earths heap themselves upon it to smother it. nay, it shall not be moved. and this is the fire of which it is written "hear thou the voice of fire" and the voice of fire is the second chapter of the book of the law, that is revealed unto him that is a score and half a score and three that are scores, and six, by aiwass, that is his guardian, the mighty angel that extendeth from the first unto the last, and maketh known the mysteries that are beyond. and the method and the form of invocation whereby a man shall attain to the knowledge and conversation of his holy guardian angel shall be given unto thee in the proper place, and seeing that the word is deadlier than lightning, do thou meditate straitly there

y be not loosed; and three score and half a score and three is the number of the name of my name, for that the ineffable wisdom, that also is of the sphere of the stars, informeth me. thus am i crowned with the triangle that is about the eye, and therefore is my number three. and in me there is no 59 imperfection, because through me descendeth the influence of taro. and that is also the number of aiwass the mighty angel, the minister of silence. and even as the shew-stone burneth thy forehead with its intolerable flame, so he who hath known me, though but from afar, is marked out and chosen among men, and he shall never turn back or turn aside, for he hath made the link that is not to be broken, nay, not by the malice of the four great princes of evil of the world, nor by chorozon, that mi

t not. but they shall be manifest unto them unto whom thou dost deliver them, according unto to the word which i spake unto thee in the victorious city. for i am not only appointed to guard thee, but we are of the blood royal, the guardians of the treasure-house of wisdom. therefore am i called the minister of ra hoor khuit: and yet he is but the viceroy of the unknown king. for my name is called aiwass, that is eight and seventy. and i am the influence of the concealed one, and the wheel that hath eight and seventy parts, yet in all is equivalent to the gate that is the name of my lord when it is spelt fully. and that gate is the path that joineth the wisdom with the understanding. thus hast thou erred indeed, perceiving me in the path that leadeth from the crown unto the beauty. for that

DEMONIC BIBLE

time when man rejected the natural world, accepting self-denial and sacrifice of the flesh and body as the ideal. christianity rose as the dominant religion in the west during the aeon of osiris. crowley, who came to believe that he was the beast described in the book of the revelation of jesus to st. john the apostle, wrote the book of the law, which he claimed was revealed to him by the spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ils of existence (q.v. a description of the ultimate, unknowable divinity. ain soph aur: hebrew for "limitless light" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. air: one of the five magickal elements. it has the qualities of being warm and moist. the element of the direction of the east. the primary color is yellow. aiwass (aiwaz: the name of aleister crowley's (q.v) holy guardian angel (q.v. crowley spent many years trying to determine if aiwass was merely his higher self or was, in fact, a non-physical being. akasha: see azoth. also, the records of all that has occurred, is occurring, and will occur in the universe. alchemy: the art of transforming by magick (q.v) and/or physical practices that which is bas

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

initiation ceremonies as they progress. the exact content of the program of the college and temple are held confidential for participants only, though it is in line with the teachings of crowley that are available in his many writings. crowley claimed that in 1904 he received, through a process similar to what is now called channeling, the book of the law, from a praeternatural intelligence named aiwass. the book announced a new era for humankind, the aeon of horus, the crowned and conquering child (of isis and osiris. the revelation called upon people to follow their true will (thelema, and to allow their passions to be conformed to their will. magic is the instrument for finding one s true will and the magical life; living in conformation to that true will (destiny) follows. the temple a

the members, who resided in england, and the head of the order, s. l. macgregor mathers, who lived in paris. he sided with mathers, which cut him off from fellow believers in london. in 1903 crowley married rose kelly, and in 1904 they traveled to egypt. there, at his wife s insistence, he sat for a period on each of three days (april 9.11) and received (channeled) material from a spirit entity, aiwass. the finished product, the book of the law, would provide the philosophical distinctives for what would become crowley s own system of magic. the keynote of the new system would be thelema or will, and its basic admonition, do what thou will shall be the whole of the law. this ambiguous phrase was often misunderstood by other magicians and by critics alike as promoting an amoral libertinism

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

een as corresponding to the seven chakras of the subtle body in the indian tantric system, the seven planets found in traditional astrology, and the seven metals included in alchemy. members consider themselves a body of free warriors whose task is to extend the law of thelema as contained in the book of the law, the text of which crowley claimed to have received from a preternatural entity named aiwass in 1904. to this end members engage in occult research, practical mysticism, ceremonial magic, and tantric alchemy. members are also expected to be thoroughly grounded in crowley s thought as found in his many books. the otgd is headquartered in los angeles. its website can be found at http//www.tgd.org. sources: crowley, aleister. magick: book four, parts i-iv. york beach, me: samuel weise

FRATER ELIJAH ANGELS OF CHAOS

r, inc. 1980. condensed chaos- phil hine. new falcon publications, inc. 1995. cults of shadows- kenneth grant. skoob publishing, 1975, 1994. demonology of elijah (aka the rite of suffering, 1999. echoes from the void- nevill drury. prism press, 1994. grendel- john gardner. vintage books, 1989. hecate s fountain- kenneth grant. skoob publishing, 1992. liber al vel legis (ccxx- the book of the law. aiwass/ aleister crowley. liber chaos- peter j. carroll. samuel weiser, inc. 1992. liber choronzon- frater elijah. self published, copyright pending 1999. liber nigris the story of frater nigris and i am i- frater nigris liber null& psychonaut- peter j. carroll. samuel weiser, inc. 1987. maat magick a guide to self initiation- nema. samuel weiser, 1995. magick without tears- aleister crowley. new

FRATER U D PRACTICAL SIGIL MAGIC

letely tidied up this concept.6 often crowley's revolt in the golden dawn.at first in favor of but soon against mathers.is seen as the actual beginning of modern magic. it would certainly not be wrong to say that crowley himself was an important supporter of pragmatic thought in modern magic. but in the end, the master therion preferred to remain within the hierarchical dogmatic system due to his aiwass-revelation in liber al vel legis. his key phrase gdo what thou wilt shall be the whole of the law. love is the law, love under wil1' as well as his whole thelemic concept, prove him a dogmatic magician. austin osman spare and his theory of sigils/ 5 not so austin osman spare. he seems to derive from the individual-anarchistic direction so that we may describe his philosophy, without undue e

which you achieve gthe knowledge and conversation of your holy guardian angel h this angel provides information on how to control demons so that they will bring you whatever you desire. agrippa.henry cornelius theophrastus bombastus agrippa von nettesheim (1486-1535) was a famous alchemist, astrologer and magician. his three books of occult philosophy or magic is considered to be a classic work. aiwass-revelation.in 1904, aleister crowley greceived h the book of the law, a revelation from an entity referring to itself as aiwass, the three short chapters in the book describe the end of the current aeon and the beginning and methods of the new aeon. aleister crowley.born edward alexander crowley (1875-1947, he is one of the most important and 125 126/ practical sigil magic controversial mag

GNOSTIC HANDBOOK

his theology while in a language different from the egyptian heraldic cycle is basically identical. the energy of christ can be related to the solar force which meditates the astrological cycles and hence we can easily relate the quasi- christian imagery to the esoteric tradition. 1904 as the transmission period of the heraldic cycle certainly is expressive. aliester crowley declared that in 1904 aiwass, a being he claimed was a secret chief or master, revealed that a new age was dawning. the matter is made more complex as crowley interpreted this to mean that the aeon of horus had began in 1904. however, from a gnostic perspective this is unlikely. the aeon of horus was the age of pisces and crowley had experienced a further transmission of the energy which was becoming aquarius. at the s

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

led, as usual, on the egyptian god thoth. however this time something strange occurred, his wife rose fell into a trance state and began to chant they are waiting for you. this continued until the 18th of the month. during this day s invocation the startled rose exclaimed he who is waiting is horus. as the story unfolds crowley invokes horus and feels that he has communication with a being called aiwass, who is an ancient egyptian priest. aiwass then dictates to crowley the book of the law- a cryptic book of three chapters. what are we to make of aiwass and the book of the law? while aiwass claims to be a messenger of horus he does sound a lot like aleister crowley, however at the same time, there are complex numerical codes within the book of the law which suggest it is not a conscious fr

s, who is an ancient egyptian priest. aiwass then dictates to crowley the book of the law- a cryptic book of three chapters. what are we to make of aiwass and the book of the law? while aiwass claims to be a messenger of horus he does sound a lot like aleister crowley, however at the same time, there are complex numerical codes within the book of the law which suggest it is not a conscious fraud. aiwass could be best seen as a personification of the innermost will of crowley himself. it is that true self or will, which being beyond time was able to contemplate the transition which was occurring in the solar logos. it is ludicrous to see aiwass as some sort of extra-terrestrial using crowley as the medium or prophet of a new age. crowley himself had a love/hate relationship with both aiwass

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ng, certainly, to those of us who have experienced such contacts and/or researched and studied the histories of those who have. yet, there are those who find this sort of material to be disturbing to them. they find that even though they might fancy themselves to be followers of the law of thelema, proclaimed by its prophet aleister crowley, who contacted pr terhuman intelligences such as lam, or aiwass- an early prototype of the now familiar grey alien or e. t. anybody who holds to the very well-founded idea that contact is a key ingredient in the recipe is regarded as some sort of mountebank or charlatan. people like that write about little green men (why not little green women too) and are crazy. really? then is it better to live in a sane form of hero-worship cults, doing what the dot

d is no longer utilized by illuminati of the ufonauts. the ciphers are discontinued when they are cracked. seventh, although in use for some time, an english language cipher, using the 26 letters of the standard alphabet and laid out on a grid or plotted out on a 26- pointed star, was unveiled to a select public by aleister crowley in 1904. he said he received it from the pr terhuman intelligence aiwass1 crowley was a high and highly controversial initiate of the hermetic order of the golden dawn, but he never decoded the cipher, which was built on the number 11. publisher ray palmer told ufologists for years that he had a fact which allowed him to decode cases. palmer s fact is actually the cipher itself; fact= 56 in cipher, or 5+ 6= 11, the 1. aiwass was not crowley s only contact. there

epeatedly proven their psychological power. said to have been seen immediately after his sudden death as a reborn space being with the name yamski. adamski is buried at arlington national cemetary. his close early association with the initiate and new age guru george hunt williamson plays a key role in the saga of the cipher of the ufonauts. he died april 22, 1965. secret cipher of the ufonauts 7 aiwass, or aiwaz, the pr terhuman intelligence who appeared to aleister crowley in cairo in april 1904, dictating to him the book of the law, or liber al vel legis. although primarily associated with the law of the new aeon or age of aquarius, the book of the law predicts and contains the complete cipher of the ufonauts. as far as is known, although not fully decoded until the 1970s even in the cl

k of the law, or liber al vel legis. although primarily associated with the law of the new aeon or age of aquarius, the book of the law predicts and contains the complete cipher of the ufonauts. as far as is known, although not fully decoded until the 1970s even in the classical form, this cipher seems to have been in use both among the ufonauts themselves for some time prior to the appearance of aiwass. the physical description crowley gives of aiwass is virtually identical to those given in modern men in black cases. arnold, kenneth. a pilot who made his way into history on june 24, 1947, when he reported sighting nine unidentified objects in the cascade mountains, which he described as like saucers skipping over water the basis of the term flying saucer, which has become part of the ufo

y. a high initiate, she was in communication with exalted adepts of the great white brotherhood through the main years of her career. she appears to be the first major historical personality to actively conceal the true names and origins of initiates using the cipher of the ufonauts. 10 allen h. greenfield crowley, aleister, the scribe of the book of the law as dictated to him by the intelligence aiwass. crowley is the most significant figure of the occult revival of the 20th century. an initiate of the hermetic order of the golden dawn, and later leader of its successor order, the a. a, crowley was a magus, prophet, poet, mountaineer, author, lecturer and contactee. he wrestled all his adult life with the nature of the higher beings he contacted, such as lam, aiwass and abuldiz. reviled b

iginal handwritten manuscript of the book of the law, a single page is inexplicably overlaid with a grid, a line, and an enigmatic mark sometimes referred to as a rose cross, although it looks much like one of the four keys to the royal arch masonic cipher. liber al was dictated in 1904, according to crowley, by a pr terhuman some of his successors say extraterrestrial intelligence calling itself aiwass. long after both achad and crowley were dead, one carol smith and a group in england calling itself the oaa fully deciphered the code. another 10 years were to pass before a member of oaa s american counterpart, frater lamed of qblh, was to apply computer technology to the cipher solution and produce lexicon, a computer program that provides a vast, powerful tool for deciphering the code of

conspirators on a regular basis. the basic documents of the hermetic order of the golden dawn were written in a strange cipher that may have originated with such continental adepts. as noted earlier, all royal arch masons were taught a special cipher on the occasion of their initiation. thus, that a cipher was included in the book of the law dictated to aleister crowley by the shadowy, mysterious aiwass on april 8, 9, and 10, 1904 at cairo should come as no surprise. the cipher is repeatedly referred to in the text and is associated with the grid page in liber al. in liber xxxi (book 31, frater achad began the process of deciphering the code of al, deducing the first three letters (a,l, w) but, as crowley himself noted, little of value resulted. things could not rest there. it is impossibl

ible for an ape to imagine he could be us( thelemic being from the greek word for will, thelema that is, a humanity governed by pure will rather than idle whim) so the matter, indeed, could not rest in 1974 a cipher solution consistent with all the clues in the book of the law was discovered. the solution produced immediate, specific results. a key has been left by crowley, under the direction of aiwass, wrote carol smith in 1980, in order that thou shalt obtain the order and value of the english alphabet (ch.1 v.55) the instruction is in ch.1li v.47 this shall be translated into all tongues but always with the originals in the writing of the beast; for in the chance shape of the letters and their position to one another; in these are mysteries no beast shall divine. aleister crowley, in s

tents of the short book from which the cipher is derived, and limiting my search pattern to one or two attempts to find something significant with no preconceptions whatsoever, where ufonaut personal and place names are concerned, there are virtually always case-specific correlations on the very first attempt. as the book of the law was itself dictated by a pr terhuman intelligence calling itself aiwass who resembles modern descriptions of the men in black, and gives a cipher in what purports to be the law of the new age, it seems reasonable to use this text as a reference for cipher values. crowley, be it noted, tended to consider aiwass an initiate of the third order early on, a physical person who he caught out of the corner of his eye more than once during the three dictation sessions

of whom he gave a fairly detailed physical description. he seemed to be a tall, dark man in his thirties, well-knit, active and strong, with the face of a savage king, and eyes veiled..the dress was not arab; it suggested assyria or persia, but very vaguely, crowley tells us in 1936. in his later years, with the distance of time and variations of philosophy, more spiritualized interpretations of aiwass came to be accepted. crowley justifies the book of the law itself by asserting that aiwass showed his knowledge chiefly by the use of cipher or cryptogram in certain passages. however, other, related so-called class a documents apparently inspired by aleister crowley can also be profitably employed in a similar way. likewise, this cipher is apparently only the latest in a long series of cod

apidly, on the trail of the ufonauts themselves. 34 allen h. greenfield from the equinox volume vii, no. 1. 35 5 secret cipher of the ufonauts decoded aleister crowley..was instrumental in merging the occult knowkdge of the orient with the western mystery tradition, and. could be calkd one of the first contactees in particular [because of] a book transmitted by a trans-mundane intelligence called aiwass in cairo in 1904. several years later in america crowley made contact with another extraterrestrial entity called lam. and the reason i mention this is because a portrait drawn by crowley of this entity bears a startling resemblance to the modern gray alien. borderlands. second quarter, 1993, page 21. one thing i want this book to do is to demonstrate how, with a little effort and intuitive

n, best expounded by paul johnson (in search of the masters, that theosophical mahatmas and magical secret chiefs are very human adepts deeply enmeshed in the spiritual and political revolutions of the late 19th and early 20th centuries. madame blavatsky may indeed have been the first to change the names to protect the adept, but the fact that they can be decoded via the ciphers of al revealed by aiwass years after blavatsky s death indicates perhaps a secret code known to blavatsky and later to crowley and his heirs. as i have pointed out, the basic documents of the hermetic order of the golden dawn, for example, were written in a cipher, the originals still being readily available. i have also pointed out that all royal arch masons were (and are) taught a cipher, since frequently reprint

is the basic premise which qabalists have operated under for many centuries. our research for this book is dictated by necessity of illustration, not any attempt to create qabalistic connections. all the more reason to note, therefore, the frequency of the number 11, the number of magick, and ciphers. ala aziz= 65= 6+ 5= 11( aziz or max theon was a secret chief of the hermetic brothers of egypt) aiwass= 38= 3+ 8= 11 morya= 56= 5+ 6= 11 ashtar= 47= 4+ 7= 11 firkon= 83= 8+ 3= 11 aura rhanes= 92= 9+ 2= 11 fact= 56= 5+ 6= 11 (remember that ray palmer always said his personal advantage regarding ufos was to judge a case by his secret fact) secret cipher of the ufonauts 41 aleister crowley called 11 the great magical number, as uniting the antithesis of 5 and 6 etc (see aia aziz, fact and morya

malcolm x chooses to imply that this figure was nation of islam leader elijah mohammed. while elijah mohammed and his mysterious teacher wallace fard (who vanished without a trace) had come out of high degree prince hall freemasonry, and certainly knew some of the esoteric secrets, the being malcolm x described is more in accord with aleister crowley s description of the pr terhuman intelligence aiwass than of elijah mohammed. in the shadows, the men in black had long lurked, biding their time, waiting. here and there, now and then, some people thought they had seen them, but they weren t quite certain; perhaps they more sense than actually regarded them. fourteen years earlier, the shadowy visitors had shown themselves openly. then they had descended upon flying saucer buffs, threatening

much as i can; although he is neither blond nor androgynous, he is what the current ufology jargon calls a blond and he does indeed come from the procyon system. like me, he s been an outlaw all his life. in any case, just from the number 112, a number he gave an unknowing woodrow derenberger on a stretch of interstate, taking the context and using the book of the law for the deciphering purposes aiwass and the third order intended, i discovered clues in the very fragmentary phrases you regard as noise rather than signal. secret cipher of the ufonauts 75 112= we are one, the code phrase that tells you you re in important territory, but also thy wife and letter and words and signs and ink and black and all house of god and the wheel and i am 49 place and, as you noted cross 52 i flap. ahg:

s of the order of the silver star derive from the star of set (i.e. sirius. kenneth grant people speculate about extraterrestrialism and its relationship to the secret chiefs of the order. although many consider this poetic metaphor (at best, magical writers kenneth grant and michael bertiaux, along with a few perceptive ufologists, have made serious speculations in this direction. certainly, the aiwass, lam and other experiences of aleister crowley relate to certain types of contactee material. an example is the ra material generated by the late don elkins, carla rueckert and others. the stellar references in magick are numerous, and specula- tions along the lines of philip k. dick s gnostic valis trilogy, along with the more creditable visitation literature (as in robert temple s the sir

KETAB E SIYAH

gura ccxx as delivered by xciii= 418 to dclxvi chapter i 1. had! the manifestation of nuit. 2. the unveiling of the company of heaven. 3. every man and every woman is a star. 4. every number is infinite; there is no difference. 5. help me, o warrior lord of thebes, in my unveiling before the children of men! 6. be thou hadit, my secret centre, my heart& my tongue! 414 7. behold! it is revealed by aiwass the minister of hoor-paar-kraat. 8. the khabs is in the khu, not the khu in the khabs. 9. worship then the khabs, and behold my light shed over you! 10. let my servants be few& secret: they shall rule the many& the known. 11. these are fools that men adore; both their gods& their men are fools. 12. come forth, o children, under the stars& take your fill of love! 13. i am above you and in yo

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

iation because of his homosexual activities. samuel (macgregor) mathers, one of the founders of the ogd, gave crowley the higher grades anyway, thus causing a split in the organization. by 1904 crowley decided to exit the ogd and was seeking another avenue of expression. visiting in cairo, egypt, in april 1904, he reportedly received a communication lasting several days from a spirit entity named aiwass. the result was the book of the law, an outline of his egyptian brand of magic, which he called thelema, from the greek word for will. crowley taught that do what thou wilt shall be the whole of the law, which is to say that training the will to achieve the fulfillment of one s destiny is crucial for magical activity. in 1907 he founded his own order, argenteum astrum (silver star, and two

LIBER ALEPH

hus even falsehood is not alien to truth, for the perfection of nature comprehendeth all. but all these things are written in the book of the law, after which do i limp painfully; afar off, upon the poor crutch of mine understanding of its word; yea, i am well assured that in that book are writ all things soever; but we, being mostly without wit are not able to distinguish hem. for the stature of aiwass is beyond our measure, seeing that he was able to comprehend the whole mystery of nuith and of hadith, and yet to declare their message in the language of man. t the book of wisdom or folly 207 zy de sapientia et stultitia (of wisdom and folly) my son, in this the colophon of my epistle will i recall the title and superscription thereof; that is, the book of wisdom or folly. i proclaim bles

LIBER SAMEKH

blished in equinox iv (2) clearly delinate it, but the portion extracted here seems as good a demarcation as any. in the version of gliber viii h printed in equinox iv (1, two additional paragraphs before and after the section here given were also included (comprising the remainder of the speech in which the portion here given is embedded. later on in this vision the speaker identifies himself as aiwass, who by that time crowley had identified as his own hga. the lengthy sub-title combines two references to this text in liber xiii, ggraduum montis abiegni. h this extract is identified as liber viii in class d in the gsyllabus of the official instructions of the a a h in equinox i (10, the number assigned on the grounds that g[the] tarot card numbered 8, the charioteer, the bearer of the ho

LUCIFERIAN SORCERY

he art of sorcery shall the winding path be shown, the sheet of burial shall we be wrapped in, to guide us from the ancient burial of egypt and the waking in the dream of the desert and forest through the art of magick shall we all be elevated towards the light. lucifer is the light bringer of humanity; he is the spirit force of fire and light. lucifer would be considered the same as the thelemic aiwass, the spirit of the 93 current that brings love and positive self-growth through magick. the word magick itself is defined as ascending. lucifer is prometheus, the one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by

MOTTA MARCELO THE COMMENTARIES OF AL

nuit and hadit is given in the course of this book; but i must here mention that the brother quoted in connection with the "wizard amalantrah, etc (samuel bar aiwaz) identifies them with anu and adad, the supreme mother and father deities of the sumerians. taken in connection with the aiwaz identifications, this is very striking indeed (this last sentence was added because a.c. was convinced that aiwass was the being worshipped under this name by the ancient sumerians) 2. the unveiling of the company of heaven. this verse is to be taken with the next. the 'company of heaven' is mankind, and its 'unveiling' is the assertion of the independent godhead of every man and every woman! further, as khabs (see verse 8) is "star, there is a further meaning: this book is to reveal the secret self of

a master of the english language;yet, in trying to express something that transcends reason, he committed an error of syntax that any modern secretary would avoid! the problem was that he was caught in the quandary that the "indivisible essence" is simultaneously one and many! hence the 'error' lay readers should understand that when a.c. writes "here nuit appeals "what he actually means is "here aiwass, speaking as nuit, appeals" etc. aiwass, being an lpsissimus, can of course speak in name of infinite space. the fact that children is with c capital indicates a hidden technical meaning in the verse. those children are rather big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which

sen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence. in short, in order to do the job for which he was chosen nuit's helpmeet he must reach the highest initiations possible to man. which, of course, he did. 7. behold! it is revealed by aiwass the minister of hoor-paar kraat. aiwass is the name given by ouarda the seer as that of the intelligence communicating. 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

sane, yet crafty, of many legends in many lands,is also this same "holy ghost, or silent self of a man, or his holy guardian angel. he is almost the "unconscious" of freud, unknown unaccountable, the silent spirit, blowing "whither it listeth, but canst not tell whence it cometh or whither it goeth. it commands with absolute authority when it appears at all, despite conscious reason and judgment. aiwass is then the "minister" of this hoor-paar-kraat, that is, of the saviour of the world in the larger sense, and of mine own "silent self' in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing: aiwass was the intelligible medium between the babe god the new aeon about to be born and myself. this book of the law is the voice of the god's mother, his

the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature (the adept's) and his purpose (the adept's, fulfilling them (the knowledge and conversation of the holy guardian angel produce this result. it is not "the angel's nature" or "the angel's purpose" that are to be done by the adept! for instance, aiwass was the holy guardian angel of a.c; but aiwass goes on doing his job, that of being minister of hoor-paar-kraat, while a. c. now 666 does his. suum cuique) 8. the khabs is in the khu, not the khu in the khabs. khabs 'star, or 'inmost light, is the original individual, eternal essence in us. the khu is the magical garment which it weaves for itself, a 'form' for this being beyond form, by us

ing' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil. this doctrine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. when a.c. says, above, second paragraph "did we then suppose the converse" he is speaking with his tongue in his cheek. he knows perfectly well that all religions, without one single solitary exception, suppose the converse. he, himself, had once supposed the converse. this central mystery revealed by aiwass was the darkest secret of most initiatic schools. all religions start as methods o

that it is threefold; therefore, if statements in any one chapter seem to contradict statements in another chapter (or even within the same chapter, contradiction is apparent, and there is a hidden key. unless this continuity of the law within the chapters, and from a chapter to another chapter, is kept in mind, aspirants will fall into a quantity of pitfalls that have been provided by the author aiwass to winnow out the chaff. 36. my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor khu-it. readers will please note that this comment referred to is the comment signed ankh-f-n-khonsu at the end of the book. the comment is short and to the point, and is in class a. it mus

d. they arrive to it only through mysticism or qabalistic metaphysics, and their spiritual experience is insufficient. it leads them to consider themselves the "chosen people, with the result that hebrew initiates often behave like spoiled children, interfering with the work of initiates higher than themselves. then, just like children, having cast breezes, they complain when they harvest storms. aiwass calls the key eight, eighty, four-hundred and eighteen. these three numbers give a balanced process of training which includes both magick and mysticism. as a result, the initiate acquires sufficient spiritual experience not to make the same blunders as do "asses in lion skin. 47. but they have the half: unite by thine art so that all disappear. they have half of the key. half=5+1+30+ 6=42

of our lady nuit. any self-concept that falls short of this is utterly fallacious. 48. my prophet is a fool with his one, one, one; are not they the ox, and none by the book? crowley, who knew the attributions of ain, and its mystical meaning, had become troubled since the dictation of verse 45 "but are not the perfect, all of them, just one" he kept asking mentally as dictation went on. finally aiwass incorporates his doubt in the text, answering it out loud, and speaking for the goddess. the key is, of course, that monotheism is a lie. belief in the oneness of man is a great comfort to the ego "i am the one" cries every 'black brother. the master of the temple answers not, for he is not. the ox aleph is the ox, of course, 1 by the qabalah and zero by the book of thoth, the taro. also, a

de it clear enough that the sexual peculiarities of people are hieroglyphs, obscure yet not unintelligible, revealing their histories in the first place, in the second, their relations with environment in the present, and in the third, their possibilities with regard to the modification of the future. in these supremely important verses of the book of the law, it becomes clear that nuit (he means aiwass, of course. readers must never make the mistake of anthropomorphizing nuit! remember verse 27) is aware of all these facts (it is silly to state that nuit is "aware of all these facts; nuit is all these facts! but "he must speak, and that she regards them as no less than the combination of the lock of the strong room of the future "this (doctrine) shall regenerate the world, the little worl

that, after ten thousand years, brutish mankind may have gone a little further in its study of the universe in which we live! at least some tantrists of high initiation and a few of the siva& kali worshippers perceive why the spiritual name of aleister crowley in the hindu initiatic tradition is majiatma guru sri paramahansa shjvaji 'little--30 +10+9+9+30+ 5= 93. hoor-paar-kraat is the fool, and aiwass his minister. this throws light on the function of this ipsissimus. he is the hierophant of the magi, just as 666, his pupil, is, at present, the hierophant of the masters of the temple. 57. invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my prophet, hath

unable to see their true nature at all. if he could see it, he would understand what hadit means by stating categorically "it is i that go" try to remember that your neighbour does not need your pity. he may, at the most, need your respect. because if you respect him, you stop meddling in his affairs! 8. who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. again hadit (aiwass speaking for him, of course) lays down the law in no uncertain manner. he is heru-pa-kraath, and who worships him is doing ill, not only to himself or herself, but to mankind as a whole "i am the worshipper. harpocrates is also the dwarf-soul the secret self of every man, the serpent with the lion's head. now, hadit knows nuit by virtue of his 'going' or 'love. it is therefore wrong to wors

of admittedly dauntless virility; yet i was being treated like a hypnotized imbecile, only worse, for i was perfectly aware of what i was doing. 12. because of me in thee which thou knewest not. the use of capitals "me" and "thee" emphasizes that hadit was wholly manifested in the beast (on the contrary. as readers will notice "me" is not in capitals in the text, only "thee" it is not hadit, but aiwass, who is speaking. he is saying that he was manifested in the higher triad of crowley, and that crowley's ruach the lower "i" was not conscious of this. aiwass, being an ipsissimus, is manifested in any higher triad; also, not being a 'black brother; he knows that he can manifest himself in another's higher triad only as part of that higher triad's consciousness. the centre of any higher tri

ps of malcontents whose grumblings are occasionally audible (such malcontents are often not part of one 's own personality, but people who may be on the other side of the world, yet who have karmic ties with us. this is one of the manners in which the achievements of the initiate benefit his fellowmen) 13. for why? because thou wast the knower, and me. a.c. asked mentally "why he didn't know; and aiwass explains that a.c. was functioning only in his personality and in aiwass's presence in him readers must not forget that aiwass was crowley's holy guardian angel. hadit had to overcome the silly "knower (again, error. it isn't hadit it's aiwass. and this was a very special case. were it not for the fact that hadit-aiwass and hadit-beast were in close harmony, aiwass would never have interfer

e beast) wast the knower (hadit) and (united with) me (nuit, as in cap. i, verse 51& others" finally, nuit is indicated by the two different symbols 'not (greek ou) and 'me (greek mh. now, ou mh was my motto in the grade of adeptus exemptus; aiwaz thus subtly reminds me that i was pledged to deny the assertions of my intellectual and moral consciousness (this last simply proves that the "rape" by aiwass of the mind of aleister crowley was the result of the formulated aspiration of this mind to be raped. otherwise, aiwass would not have done it. it can never be stated too clearly that true initiates never interfere with the true will of the least and weakest [senseless expression from above the abyss, but. human being) he combines in these few words (a) a correct psychological explanation o

e reply, involving a knowledge of my own mental state which was superior to my own. these two verses are sufficient in themselves to demonstrate the praeter-human qualities of the author of this book (on the contrary, they demonstrate that the author is of our species, though one of its most highly evolved members. obviously, he was one of the first specimens of the race to achieve consciousness. aiwass is human it is we who aren't) 14. now let there be a veiling of this shrine: now let the light devour men and eat them up with blindness! the subject changes. hadit will give an exordium upon himself in the next two verses. then he will propound an ethical doctrine so terrible and strange that men will be "devoured and eaten up with blindness" because of it. serious readers should consult l

and the following verse should be mentioned. aspirants must beware of personifying the idea of because. for instance, the late rudolf steiner fabricated an "evil being" which he called "lucifer" the false lucifer, since he correctly insisted that the christ 666 is the true lucifer. his description of the powers and influence of "lucifer" is the description of the idea, or set of conditions, that aiwass calls "because. but steiner failed to realize that his idea of the "christ" also fell into the category of because! steiner was a member of high grade of the order of illuminates. but thelemites are not illuminates. the word "illuminate" implies that you have no inner light of your own, and this is the "dog-syndrome" all over again. every man and every woman is a star. the translation of th

nowledge of death" those who can't "know hadit" which of course is the same as being known by hadit, since you are hadit in life in manifestation, do so when the serpent finishes eating its own tail 'amen" this is the signature of the sentence, the amen in this case being the same amen that speaks to the "churches" in revelations. this is, of course, one of the pseudonyms, or magickal mottoes, of aiwass, who was the hierophant in the past aeon. in the past aeon only the four elements had been, so to speak "published. the element of spirit- a kasha, that "vast, black brooding ocean of death; was concealed. 50. blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. there is here suggested the image of 'the star and the snake. nothing of t

us phrase in the 'new testament' with regard to the unpardonable sin, the 'blasphemy against the holy ghost. a star forsaken by hadit would thus be in the condition of real death. it is this state which is characteristic of the 'black brothers, as they are described in other parts of this comment, and elsewhere in the holy books of the a'.a. it is not necessarily had it who is speaking; it may be aiwass, the magus of the past aeon. in which case the verse becomes perfectly clear. aleister crowley was mocked and is still mocked, twenty years after his death; his pretensions to lordship of the aeon are held laughable, his "followers" are held in scorn. yet, what has been the history of the established churches and "occult" orders since he came? they run around in circles at this moment, tryi

the law "thou art overcome: the conscious resisted desperately, and died in the last ditch. 65. i am the master: thou art the holy chosen one. it is curious that this verse should be numbered 65, suggesting l.v.x.(lux) and adonai, the holy guardian angel. it seems then that he is hadit (the angel is nuit, hadit, and ra-hoor-khuit. also everything else nuit, again. see lxv, iii, 31-33. here it is aiwass speaking) i have never liked the term 'higher self; true self is more the idea. for each star is the husk of hadit, unique and conqueror, sublime in his own virtue, independent of hierarchy. there is an external hierarchy, of course, but that is only a matter of convenience. 66. write& find ecstasy in writing! work& be our bed in working! thrill with the joy of life& death! ah! thy death sh

f the passive senses. 98 might then mean the full expansion of the senses (7 x 7) balanced against each other, and controlled firmly by the will. without in any way deriding the above qabalistic explanation, which should be a guide to all thelemites in search of sensuous enjoyment "98 rules" may refer to some aesthetic code in daily use in ancient egypt or sumer or even in the modern middle east. aiwass gets quite provincial at times "exceed by delicacy: this does not mean, by refraining from so- called animalism. one should make every act a sacrament, full of divine ecstasy and nourishment. there is no act that true delicacy cannot consecrate. it is one thing to be like a sow, unconscious of the mire, and unable to discriminate between sweet food and sour; another to take the filth firmly

RUBY TABLET OF SET

of the "lost word" sought for by the magician? 52. please define "magickal consecration" 53. what are the main reasons for careful banishings and purifications before magickal workings? 54. what are the 'gods' that are used in magick? 55. of what importance is the tarot to the study and practice of magick? 56. briefly expain the naples arrangement beginning with absolute zero. 57. who and what is aiwass? 58. how would you explain the difference between black and white magick? 59. what is the symbolic reason for censing the ritual chamber and altar? 60. explain what is meant by "opening the gates" in ritual, and how would you perform this awesome task? 61. do you believe the human brain and intelligence to be the product of natural evolution? why? 62. how would you interpret "freely given

entre, 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 the great horus (harwer. hence the authenticity of aiwass as an objective entity seems doubtful. more probably he is a subjective idealization of crowley's own personality. the book of the law is most coherently viewed as an "inspired utterance" of the forms identified in #i-1 and #i-2, not a

nister of hoor-paar-kraat. harpokrates is horus the younger, the later osirian corruption of the great horus (harwer. hence the authenticity of aiwass as an objective entity seems doubtful. more probably he is a subjective idealization of crowley's own personality. the book of the law is most coherently viewed as an "inspired utterance" of the forms identified in #i-1 and #i-2, not a statement by aiwass on behalf of a corrupted god-form. 8. the khabs is in the khu, not the khu in the khabs. khabs is the hieroglyphic term for the gods of the 36 dekans [or for stellar gods in general. khu may be translated from the hieroglyphic in several ways. crowley preferred "spirit. it may also mean "fire" or "flame. corresponding translations would be "the stellar gods are conceived by one's spirit; th

d follow it. on april 8-10 in cairo in 1904 ce, aleister crowley wrote down the book of the law, a magical text which announced the end of the aon of osiris and the beginning of the aon of horus. crowley [though he did not immediately acknowledge the title] was identified as the magus of that aon, and its word was proclaimed to be thelema (greek= will).26 crowley attributed the book of the law to aiwass, an entity identified in the text as "the minister of hoor-paar-kraat."27 in translation this becomes "the infant horus" and refers to [the greek] harpokrates, a representation of horus the younger as an infant. crowley was not familiar with the distinctions between the original horus and the later osirian corruption. his egyptological orientation appears to have been exclusively osirian, s

tion was the collected dialogues of plato, hamilton& cairns (ed, princeton university press, 1961. the full record of this working was sent to the priesthood of set on november 6, x/1975, and is now in the ruby tablet of set. 14. kenneth grant, co-editor of many of crowley's works with john symonds, has repeatedly and exhaustively tried to connect set with crowley's philosophy in general and with aiwass in particular [cf. page #226 in grant's aleister crowley and the hidden god and page #x of grant's introduction to the magical record of the beast 666] crowley's own writings, however, do not substantiate this. crowley practically ignored set, except for an occasional mention of the god in an osirian-mythos context. in his principal discussion of the devil on page #296 of magick (london: ro

vey to m.a. aquino, august 22, ix/1974. 25. this theme is explored by anatole france in his classic the revolt of the angels (new york: dodd, mead& co, 1914. 26. crowley's most thorough account of this incident is to be found in his book the equinox of the gods, published by the o.t.o. in 1936. see also the temple of solomon the king in his equinox #i-7. for an outside analysis, see pages #61-66 (aiwass, the holy guardian angel) in john symonds' the great beast (london: macdonald& co. ltd, 1971. 27. the book of the law #i-7. 28. see pages #22 #399, and #665 in crowley's confessions. concerning horus the younger/harpocrates, cf. veronica ions, egyptian mythology, new york: hamlyn publishing group, 1968, pages #68 and #72. 29. ions, op. cit, pages #67-68. 30. crowley, aleister, magical and p

se, thereby eliminating the need for individual determination of one's destiny and actions. let us now turn to the two subsequent aeons, beginning with that of horus (harwer. this aeon was formally announced in 1904, when aleister crowley received the book of the law which laid down the essentials of the new aeon, from what he referred to as a praetor-human intelligence which identified itself as aiwass. while the ultimate goal of the initiatory system of this aeon is the conscious unification of the individual psyche with the physical universe, it nevertheless has many features remarkably different from the previous aeons, and in many ways has more in common with the aeon to follow. to begin with, the guiding word (principle) of this aeon is thelema, meaning will. furthermore, its two mai

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

and synchronized activity" controlling all manifestations of life.9 aleister crowley, the late british satanist and freemason, was also a devotee of the triangle as symbol. as a high-level officer of the occult group, order of the golden dawn, crowley used for one of his emblems the eye of horus in the pyramid of fire, radiated by the sun's rays. it was horus, in the form of a spirit guide named aiwass, that allegedly gave crowley the book of the law, a book of prophecy crowley claimed he received by automatic writing.10 abracadabra not just childish fun witches and deep occult magicians join bailey in use of the triangle. take the word abracadabra that is repeatedly used in kids tv cartoons and programs by supposedly mythical creatures like wizards and witches and fairies. actually, this

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

uino performed a magical ritual and sought to summon satan to appear to him to advise him how best to proceed in his earthly mission. according to aquino, the prince of darkness appeared to him in the image of set and declared to his disciple the dawning of the aeon of set. it was revealed that set appeared to aleister crowley (1875 1947) in cairo in 1904 in the image of crowley s guardian angel, aiwass. at this time, crowley was declared the herald for the advent of the aeon of horus and assumed the title of the beast. in 1966, anton lavey had ushered in the aeon of satan, an intermediary stage that was designed to prepare the way for the aeon of set, an age that would bring forth enlightenment. aquino was delighted and honored to assume the mantle of the second beast, and he even had 666

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

gthe great beast 666, h a diabolical image drawn from the book of revelation. in cairo, egypt, in 1904 a being that called itself gaiwass h suddenly took possession of crowley fs wife after she had uttered something to the effect that gthey h wished to communicate with him. at the time, they were standing before the stele of revealing in the cairo museum. there followed three days of dictation by aiwass to crowley. the text of this dictation forms the book of the law (1904, which was supposed to herald the coming of the age of horus, the child. crowley won the distinction of being the gwickedest man in the world h while he was conducting an institution he called the sacred abbey of thelema. located on the island of sicily, the abbey was dedicated to the practice of magic, uninhibited sex a

THE KEY TO THE MYSTERIES

oprosopus" is written horizontally above the arch "gnosis" to the left and "atziluth "jezirah "briah "sulphur" to the right in rows. following the arch outside to the left is "eis ths. following the arch outside to the right is "gr:alpha-iota-omega-nu-alpha-sigma alpha-mu-eta-nu- greek is difficult to tell from latin letters here, and the first part looks very much like "aiwvas, almost crowley's "aiwass" and very possibly a subconscious inspiration for it. there is a suggestion of a nimbus about the head. the section next down is contained largely within a cloud. to the left, outside "psyche. to the right outside in rows "aziah "jezirah "mercury. in the center is a book held open by a right hand flat against the left page and open, palm to book, fingers extending to base of right page. at

THE NECRONOMICON SIMON VERSION

cannot be made too often. unfortunately, perhaps, the dread necronomicon falls into this category. crowley's magick was a testimony of what he has found in his researches into the forbidden, and forgotten, lore of past civilisations and ancient times. his book of the law was written in cairo in the spring of 1904, when he believed himself to be in contact with a praeter-human intelligence called aiwass who dictated to him the three chapters that make up the book. it had influenced him more than any other, and the remainder of his life was spent trying to understand it fully, and to make its message known to the world. it, too, contains the formulae necessary to summon the invisible into visibility, and the secrets of transformations are hidden within its pages, but this is crowley's own n

origins. for instance, the sumerian word for the temple is bar, from which we get our word "barrier, or so it is said by waddell. this makes sense in the context with the erecting and maintaining of barriers against the hostile forces outside. the etymology is even dramatic where magick is concerned, and aids us in understand even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the words "aum.ha" in the sumero-aryan dictionary by waddell we read that the word aum was known to the sumerians, in almost the same sense that it was, and is, known to the hindus. it is a sacred word, and pertains to the lord of magicians, enki. further, the greek spelling of enki was ea, by which he is most commonly known in the european texts which treat o

old into the unknown. we may never know. or, we may wish we never had. the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great

THOUGHTS ON SETH

d of unending futurity" not all of don's musings may apply to us directly, but he gives some "talking points" on what the godforms of set and osirus mean to our work. seth also symbolizes even such realms as chaos mathematics and information theory, and indeed any of the esoteric sciences especially the dangerous ones, like nuclear physics. seth does represent darkness of course, but seth is also aiwass/prometheus, the "spark" in the darkness, the "black flame" of intelligence and will. this is indicated by the white triangle on the black ground that is the badge of the heirus. seth gives the grips and words to the aspirant, the symbolic secrets of the gods. seth gives power, including ethical power, the power to choose one's will, to "do that, and no other shall say nay" seth has a very l

TYSON DONALD SOUL FLIGHT

man" made him afraid 158. schwarzwaller, the unknown hitler. 159. pauwels and bergier, 149. chapter eight: remote viewing and the cia 123 is interesting in the context of the belief of writer gerald suster that hitler was the living fulfillment of the prophetic document received by aleister crowley titled the book of the law. this document, transmitted to crowley psychically by his guardian angel aiwass in 1904, formed the basis for crowley's later cult of thelema. it foretells of the coming of the age of horus that will sweep christianity off the face of the world in a holocaust of warfare and bloodshed. summing up his views on the almost ceaseless military conflicts that characterized the twentieth century in the context of hitler's rise to political power, suster wrote, at the conclusio

a horrific period of bloodshed and chaos. jung did not mention crowley, but he must have had some passing familiarity with crowley's cult of thelema. prophecies of aleister crowley in crowley's prophetic the book of the law, the warrior god horus in his form raheru- khuti (horus of behutet, which crowley chose to render as ra-hoor-khuit, spoke through crowley's spirit control, his guardian angel aiwass, these words: i am the warrior lord of the forties: the eighties cower before me& are abased i will bring you to victory &joy: i will be at your arms in battle& ye shall delight to slay. success is your proof; courage is your armour; go on, go on, in my strength &ye shall turn not back for any. i am in a secret fourfold word the blasphemy against all gods of men. curse them! curse them! cur

TYSON DONALD THE MAGICAL WORKBOOK

bramelin the mage. new york: dover publications, 1975. first published in 1898. mathers' translation of this french occult manuscript brought into being one of the seminal preoccupations of the golden dawn, the calling forth into visible presence of the tutelary spirit known as the holy guardian angel. it obsessed aleister crowley for much of his early career as a magician. to his guardian angel, aiwass, crowley attributed the transmission of his most important text, liber al: the book ofthe law. the pursuit of the guardian angel has become one of the cornerstones of the western esoteric tradition. the extended ritual described in exhaustive detail in the second book of this work is somewhat different in character than those of most grimoires, in that it is more concerned with inner develo

UNLEASHING THE BEAST

ill see below, it seems possible that he also learned something of the esoteric techniques of indian tantra- though perhaps not as much as most contemporary adepts generally suppose -142- however, it was in 1904 that crowley would receive his first great revelation and the knowledge that he was to be the herald of a new era in human history. according to his own account, crowley's guardian angel, aiwass, appeared to him and dictated the book of the law (liber al vel legis).xviii his most famous work, the book of the law announces the dawn of the third aeon of mankind: the first aeon was that of the goddess isis, centered around matriarchy and the worship of the great mother; the second aeon was that of osiris, during which the patriarchal religions of suffering and death- i.e, judaism and

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

hant osiris, not forgetting their link in the destroyer apophis, there remains no secret veiled in nature. he cries that name of god which throughout history has been echoed by one religion to another, the infinite swelling paean i.a.o<beast and with his number 666, so that he who invokes the former invokes also the latter. also with aiwaz and the number 93. see chapter v> 15 chapter ii the formulae of the elemental weapons. before discussing magical formulae in detail, one may observe that most rituals are composite, and contain many formulae which must be harmonized into one. the first formula is that of the wand. in the sphere of the principle which the magician wishes to invoke, he rises from point to point in a perpendicu

rituals. the wheel turns to those effectual methods of invocation employed in the ancient mysteries and by certain secret bodies of initiates to-day. the object of them is almost invariably<universal. it would not be impracticable to adopt this method to such operations as talismanic magick. for example, one might consecrate and charge a pantacle by the communication by aiwaz to the scribe of the book of the law, the magician representing the angel, the pantacle being the book, and the person on whom the pantacle is intended to act taking the part of the scribe> the invocation of a god, that god conceived in a more or less material and personal fashion. these rituals are therefore well suited for such persons as are capable of understanding the spirit of magick a

e devil. the devil does not exist. it is a false name invented by the black brothers to imply a unity in their ignorant muddle of dispersions. a devil who had unity would be a god<"the devil" is, historically, the god of any people that one personally dislikes. this has led to so much confusion of thought that the beast 666 has preferred to let names stand as they are, and to proclaim simply that aiwaz- the solar-phallic-hermetic "lucifer" is his own holy guardian angel, and "the devil" satan or hadit of our particular unit of the starry universe. this serpent, satan, is not the enemy of man, but he who made gods of our race, knowing good and evil; he bade "know thyself" and taught initiation. he is "the devil" of the book of thoth, and his emblem is baphomet, the androgyne who is the hier

t home. on tuesday morning he found on his desk a letter which had arrived on monday for the general editor, who had sent it across to him for reply, as it concerned the master therion rather than himself. this letter had been written and posted on sunday evening, at about the same time as the communication from amalantrah. the letter ends as follows "please inform your readers that i, samuel bar aiwaz bie yackou de sherabad, have counted the number of the beast, and it is the number of a man. hb:nunfinal hb:vau hb:yod hb:resh hb:taw n o i r th (read from right to left) 50 6 10 200 400- 666 here, then, we see the most striking solution possible of the problem presented to amalantrah. observe that amalantrah had refused to give the correct solution directly; as it would seem, in order to em

ese conditions. this is liber al vel legis the book of the law. of this new aeon of horus, the crowned and conquering child, the aeon whose logos is the beast 666, whose name in the outer order was frater perdurabo. the nature of the proof of the separate existence of praeterhuman intelligence, independent of bodily form, is extremely complicated. its main divisions may be briefly enumerated. 257 aiwaz, the name of the intelligence in question, proves (a) his power to pre-arrange events unconnected with his scribe so that they should fit in with that scribe's private calculations. e.g. the stele which reveals the theogony of the book was officially numbered 666, in the boulak museum. the scribe had adopted 666 as his magical number, many years previously. again, the scribe's magical house

reveals the theogony of the book was officially numbered 666, in the boulak museum. the scribe had adopted 666 as his magical number, many years previously. again, the scribe's magical house, bought years earlier, had a name whose value was 418. the scribe had calculated 418 as the 258 number of the great work, in 1901 e.v. he only discovered that 418 was the number of his house in consequence of aiwaz mentioning the fact (b) his power to conceal a coherent system of numbers and letters in the text of a rapidly-written document, containing riddles and ciphers opening to a master-key unknown to the scribe, yet linked with his own system; this key and its subordinates being moreover a comment on the text. 259 e.g "the word of the law is gr:theta-epsilon-lambda-eta-mu-alpha (will; this word h

rientis, jaf box 7666, new york, ny 10116, usa> the word of his most holy order proved equally to count up 260 to 93<hebrew word for "to will" is also of the value of 93: and its special technical meanings throw yet further light on the meaning of gr:theta-epsilonlambda- eta-mu-alpha as used by aiwaz. weh note: in this instance, crowley refers not to the word of iii degree o.t.o, but to the neophyte word of a. a> now 93 is thrice 31; 31 is la "not" and al "the" or "god; these words run throughout the book, giving a double meaning to many passages. a third 31 is the compound letter sht, the two hieroglyphs of sh and t (many centuries old) being pictures of the "dramatis personae" of the b

in the letters and words a complex cipher involving the knowledge of facts never till than existing in any human mind, and depending on the control of the arm of the scribe, though he thought he was writing consciously from dictation; and to weave into a single pattern so many threads of proof of different orders that every type of mind, so it be but open and just, may be sure of the existence of aiwaz as a being independent of body, conscious and individual, with a mind mightier than man's, and a power beyond man's set in motion by will. in a word, the book of the law proves the prime postulate of religion. the magician may therefore be confident that spiritual beings exist, and seek the knowledge and conversation of his own holy guardian angel with the same ardour as that of frater perdu

g tzba-f where the root "an host, has the value of 93. the practicus should revive this ritual throughout in the light of his personal researches in the qabalah, and thus make it his own peculiar property. the spelling here suggested implies that he who utters the word affirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of will and of the sun. 93 is also the number of aiwaz and 6 of the beast> is a name of ayin, the eye, and the devil our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the beast. but again sa is 61, ain, the naught of nuith; ba means go, for hadit; and f is their son the sun who is ra-hoor-khuit. so then let the adept set his

vertical component of the enchantment" 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward and touch the muladhara cakkra, crying, hadit! 3. let him, retracing the line, touch the centre of his breast an cry ra-hoor-khuit "the horizontal components of the enchantment" 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 331 5. let him touch the svadistthana, and the muladhara chakkra, crying, babalon! 6. let him draw his thumb from right to left

ead is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii. 333 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast, and cry aiwaz! 20. let him trace the invoking hexagram of the beast. 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child. let him utter the word gr:theta-epsilon-lambd

ursuing its path through the world where all things are possible. it revealed the omnipresence of hadit identical with himself, yet fulfilling himself by dividing his interplay with nuit into episodes, each form of his energy isolated with each aspect of her receptivity, delight developing delight continuous from complex to complex. it was the voice of nature awakening at the dawn of the aeon, as aiwaz uttered the word of the law of thelema. 343 so also shall he who invoketh often behold the formless fire, with trembling and bewilderment; but if he prolong his meditation, he shall resolve it into coherent and intelligible symbols, and he shall hear the articulate utterance of that fire, interpret the thunder thereof as a still small voice in his heart. and the fire shall reveal to his eyes

ALEISTER CROWLEY MAGICK WITHOUT TEARS

"hermes eimi" in new orleans38. again, they may send an ordinary living man, whether one of themselves or no i cannot feel sure, to instruct me in some task, or to set me right when i have erred. then there have been messages conveyed by natural objects, animate or inanimate39. needless to say, the outstanding example in my life is the whole plan of campaign concerning the book of the law. but is aiwaz a man (presumably a persian or assyrian) and a "secret chief" or is he an "angel" in the sense that gabriel is an angel? is ab-ul-diz an adept who can project himself into the aura of some woman with whom i happen to be living, although she has no previous experience of the kind, or any interest in such matters at all? or is he a being whose existence is altogether beyond this plane, only ad

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

y by t h e b e a s t- to mega therion 666 (part i, comment to chapter i) copyright (c) o.t.o. in the first edition this book is called l. l is the sacred letter in the holy twelve-fold table which forms the triangle that stabilizes the universe. see "liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be "al "el, as the 'l' was heard of the voice of aiwaz, not seen "al" is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. in order that the ethical and philosophical comment should be "understanded of the common people, without interruption, i have decided to transfer to an appendix weh note: the appendix has not yet been recovered. all considerations drawn from the numerical system of ciph

subject must be studied in our other writings, notably "berashith, my own magical diaries, especially those of 1919, 1920 and 1921, and "the book of wisdom or folly. see also "the soldier and the hunchback. further information concerning nuit and hadit is given in the course of this book; but i must here mention that the brother mentioned in connexion with the "wizard amalantrah" etc (samuel 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 abrahad

sion; for the feminine idea is to take delight in enabling the masculine idea to express itself by its means. there should be no difficulty for the student of modern mathematical philosophy in conceiving matter and space as identical. he may find it less easy to assent to a personification capable of speech. but i shall not resent the interpretation of her speech as being the rhetorical device of aiwaz. devotion to her, knowledge of her, may perfectly well be understood as the process of extending the human consciousness to apprehend the supra-rational idea thus presented. it was obviously necessary, from a practical point of view, to phrase this book in terms of common parlance, concealing the more recondite arcana in in the numerical and literal cipher. when, then, i say "space is omnipr

evealing, to which they allude. the serpent is the uraeus, with the powers of life and death, wise, ecstatic, immortal; winged and hooded, that he may go as a god swiftly and silently. it refers in this place especially 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 philosop

udent does not think of the result of the examination. al i,45 "the perfect and the perfect are one perfect and not two; nay, are none" the old comment 45. perhaps means that adding perfection to perfection results in unity and ultimately the negativity. but i think there is much more than this. the new comment here begins one of the characteristically difficult passages of this book. the author, aiwaz, is careful to identify himself at intervals by such speech. the interpretation, when thoroughly grasped, is invariably quite overwhelming by its simplicity. it is for this reason that this book should 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 cal

instructions. see, in liber 418, the series of visions by which i actually transcended sorrow. but the considerations set forth in the comment on verse 9 lead to a simpler, purer, and more perfect attainment for those who can assimilate them in the subconscious mind by the process described in the comment on verse 6. it may encourage certain types of aspirant if i emphasize my personal position. aiwaz made no mistake when he spoke this verse- and the triumphant contempt of his tone still rings in my ear! after seventeen years of unparalleled spiritual progress, of unimaginably intense ecstasies, of beatitudes prolonged for whole months, of initiations indescribably exalted, of proof piled on proof of his power, his vigilance, his love, after being protected and energized with incredible a

ible aptness, i find myself still only too ready to grumble, nay even to doubt. it seems as if i resented the whole business. there art times when i feel that the amoeba, the bourgeois, and the cow represent the abc of enviable creatures. there may be a melancholic strain in me, as one might expect in a case of renal weakness such as mine. in any event, it is surely a most overwhelming proof that aiwaz is not myself, but my master, that he could force me to write verse 9, at a time when i was both intellectually and spiritually disgusted with, and despairing of, the universe, as well as physically alarmed about my health. al ii,11 "i see thee hate the hand& the pen; but i am stronger" the old comment 11. he was compelled to do so. the new comment this compulsion was that of true inspiratio

hasizes that hadit was wholly manifested in the beast. it is to be remembered that the beast has agreed to follow the instructions communicated to him only in order to show that 'nothing would happen if you broke all the rules' poor fool! the way of mastery is to break all the rules- but you have to know them perfectly before you can do this; otherwise you are not in a position to transcend them. aiwaz here explains that his power over me depended upon the fact that hadit is verily "the core of every star" as is well known, there is a limit to the power of the hypnotist; he cannot overcome the resistance of the unconscious of his patient. my own unconscious was thus in alliance with aiwaz; taken between two fires, my conscious self was paralyzed so long as the pressure lasted. it will be s

we shall see a little later, verses 27 sqq, a general objection to "because" and "why" then how is it that hadit does not disdain to use those terms? it must be for the sake of my mind. then "for why" is detestably vulgar; and no straining of grammar excuses or explains the "me" we have two alternatives. the verse may be an insult to me. my memory tells me, however, that the tone of the voice of aiwaz was at this point low, even, and musical. it sounded like a confidential, almost deferential, clarification of the previous verse, which had rung out with joyful crescendo. the alternative is that the verse contains some qabalistic proof of the authority of aiwaz to lay down the law in so autocratic a manner. just so, one might add weight to one's quotation from sappho, in the english, by fo

t) in thee (the beast' is the fulfilment of the magical formula of hadit and nuit. and to know nuit is the very definition of 'joy' the next verse confirms this "thou (the beast) wast the knower (hadit) and (united with) me (nuit, as in cap.i, verse 51& others" finally, nuit is indicated by two different symbols 'not (gk ou) and 'me (gk mh. now ou mh was my motto in the grade of adeptus exemptus; aiwaz thus subtly reminds me that i was pledged to deny the assertions of my intellectual and moral consciousness. he combines in these few words (a) a correct psychological explanation of the situation (b) a correct magical explanation of that explanation (c) a personal rebuke to which i had no possible reply, involving a knowledge of my own mental state which was superior to my own. these two ve

ly be re-stated thus "the mind of the beast 666 is so constituted that it is compelled to conceive of an universe whose formula is none-two" i note that laotze makes no attempt to announce a tao which is truly free from teh. teh is the necessary quality of tao, even though tao, withdrawing teh into itself, seems to ignore the fact. the only pause i make is this, that mine own holy guardian angel, aiwaz, whose crown is thelema, whose robe agape, whose body the lost word that he declared to me, spake in book seven and twenty, saying "here is nothing under its three forms" can there then be not only nothing manifested, teh or two, a nothing unmanifested, tao or naught, but also a nothing absolute? but there is nothing incompatible with the terms of this verse. the idea of "because" makes ever

others in motion; our reason corrects the error, firstly by denying that anything can exist unless it is in motion, secondly by denying that absolute motion possesses any meaning at all. at the time when this book was written, official science angrily scouted the 'factor infinite and unknown' and clung with pathetic faith to the idea that reason was the touchstone of truth. in a single sentence, aiwaz anticipates the discoveries by which the greatest minds now incarnate have made the last ten years memorable. al ii,33 "enough of because! be he damned for a dog" the old comment 33. we pass from the wandering in the jungle of reason to- the awakening (see next verse. the new comment this is the only way to deal with reason. reason is like a woman; if you listen, you are lost; with a thick s

azed pinnacles storm-swept, through gashes torn from whirling wreaths of arrowy sleet, the cloud-surpassing summit, not far, not very far. i regret nothing, be sure! i may be even in error to argue that an evident distortion of nature, and its issue in disaster, are proof of imprudence. perhaps the other road would not have taken me to cairo, to the climax of my life, to my true will fulfilled in aiwaz and made word in this book. perhaps it is lingering "lust of result" that whispers hideous lies to daunt me, that urges these plausible arguments to accuse me. it may be that my present extremity is the very condition required for the fulfilment of my work. who shall say what is power, what impotence? who shall be bold to measure the morrow, or declare what causes conjoin to bring forth an e

st love, at first sight, to the one; like the recognition of a law of nature, to the other. it inflames one with love for the universe, and it explains all its puzzles, in a flash; and it gives an interior conviction which nothing can shake, a living certainty quite beyond one's argued acquiescence in any newly acquired facts. i lacked this; i knew that i had to seek further. the truth uttered by aiwaz is hidden with such exquisite art that it is always easy to wring out a more or less plausible meaning by torture. yet all such learned and ingenious fumblings reveal their own impotence; the right key opens the safe in a second, so simply and smoothly as to make it ridiculous to doubt that the lock was made by a master smith to respond to that key and no other. the reader will have noticed

ciently and unambiguously; and it meant nothing to anybody in the world, either then or for seventeen years after. and now the meaning falls so pat, so natural, so self-justified, so evidently the unique value of the 'x' of the equation, that it is impossible to quibble. the law of probablities excludes all theories but one. the simple truth is what i have always asserted. there is a being called aiwaz, an intelligence discarnate, who wrote this book of the law, using my ears and hand. his mind is certainly superior to my own in knowledge and in power, for he has dominated me and taught me ever since. but that apart, the proof of any discarnate intelligence, even of the lowest order, has never before been established. and lack of that proof is the flaw in all the religions of the past; man

of horus fever from the "skies" of nuit skies. another woman see comment on "venus" of the shall awake chapt. i. 15. adonis legends. we have no clue to her name. the lust and the might and worthiness the "holy ghost" worship of the of hadit within men; also or "satan" indwelling. snake the cult of the spermatozoon the key to magick in the snake apophis the destroyer. another soul of the union of aiwaz and pan as god and god and beast the beast in aleister goat; mary &c: crowley. the identification as mother of the of matter and spirit in son of god, fertilized our doctrine. by the dove- or bull, swan &c. the doctrine of the regenerate incorruptible body. another sacrifice love is the magical crucifixion &c, as shall stain formula: sex as the key to the magical the tomb life "the tomb- the

parts ii& iii. its general purport is that he is master of both types of force. i am inclined to opine that there is a simpler and deeper sense in the text than i have so far disclosed "at your arms" is a curious turn of phrase. there may be some cryptographic implication, or there may not; at least, there is this, that the use of such un-english expressions makes a clear-cut distinction between aiwaz and the scribe. in the inspired books, such as liber lxv, vii, dccxiii and others, written by the beast 666 directly, not from dictation, no such awkward expressions are to be found. the style shows a well-marked difference. al iii,47 "this book shall be translated into all tongues: but always with the original in the writing of the beast; for in the chance shape of the letters and their pos

he will, when, where and whom he will. man has the right to die when and how he will. man has the right to kill those who would thwart these rights. this statement must not be regarded as individualism run wild. its harmony with statecraft is demonstrated in the chapters of liber aleph already quoted- see comment on chapter ii verse 72. modern thought, even that of the shallowest, is compelled by aiwaz to confirm his law, without knowing what it is about. for instance "god's wind from nowhere which is called the will; and is man's only excuse upon this earth" was written by so trivial a fat man as gilbert keith chesterton in "the flying inn" al iii,61 "there is an end of the word of the god enthroned in ra's seat, lightening the girders of the soul" the new comment note that heru-ra-ha is

to lie to itself! why did it so? it knew that one day this book would shine out and dissolve it; it feared and hated the book; and, gnashing its teeth, swore falsely, and denied the beauty that bound it. as for my true self, silent abiding its hour, is not this book to it the very incarnation of beauty? what is beauty but the perfect expression of one's own truth? and is not this book the word of aiwaz, and is not he mine holy guardian angel, the master of my silent self, his virgin bride on whom his love hath wrought the mystery of identity? al iii,69 "there is success" the old comment 69. i take this as a promise that the law shall duly be established. the new comment my memory tells me that the word "there" was not emphasized. read, then "there is" as the french "il y a; it is a simple

ALEISTER CROWLEY THE QABALAH

hlwu, a holocaust. cf. sa. alp, the hidden wonder, a title of kether. 114. umd, a tear. the age of christian rosenkreutz. 43 i.e. the 13 paths above tiphareth. 78 is s (1 12) so to get this number you need to add up the numbers on the tarot trumps of those paths rather than the letters, which will give you 105 t.s. 44 crowley later decided this was an error and that the actual hebrew spelling of aiwaz was zwyu= 93, after having the latter spelling communicated to him by one samuel a. jacobs who knew the correct orthography for the simple reason that it was his middle name (patronymic, to be precise) t.s. 45 matthew xxiv.27; cf. luke xvii, 24. 46 elsewhere crowley renders aum in hebrew as \wa= 47, e.g. in the formula of aumgn discussed in mtp, which thus enumerates to 100, or \wawm= 93 (no

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

, 1843. trance and correlative phenomena. chicago: j. walker, 1868. path of gnostic light the path of gnostic light is a new form of gnosticism that was originated by a man known only as master leo, a resident 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

FRATER TENEBROUS CULTS OF CTHULHU

bbath an incarnation commonly associated with satan. he is depicted in seventeenth century tracts on witchcraft as a creature with ebony skin, the long black robe of a priest, and a conical hat a description substantiated by the testimonies of individuals in both europe and lovecraft s own new england. nyarlathotep s physical appearance also compares quite strikingly to that of the astral entity, aiwaz, who communicated the text known as the book of the law to aleister crowley in cairo, 1904, thus inaugurating the present aeon of horus. crowley describes aiwaz as, a tall dark man in his thirties, with the face of a savage king, and eyes veiled lest their gaze should destroy what they saw. according to grant, the cult of aiwaz can be traced to a period that inspired the age-long draconian t

scribes how the latter sect held meetings in a church in providence, where it communed with an avatar of nyarlathotep via a magical object known as the shining trapezohedron. the name, starry wisdom, recalls that of crowley s argentum astrum, or order of the silver star, founded in 1907. the silver star represents sirius, from which emanates the magical cultent represented on earth by the entity, aiwaz. another contemporary of lovecraft s whose writings contain many similarities and correspondences is helena petrovna blavatsky, the famous occultist and theosophist and author of the secret doctrine, this vast work is in fact an expanded commentary on the book of dzyan, itself a fragmentary extract from the mani koumbourm, the sacred writings of the dzugarians, an ancient race which inhabite

LIBER LVII

the paths connecting tiphareth with the supernals. t.s] 43 [i.e, writing out the tetragrammaton as a tetraktys, or in .wing. form, gives 72. t.s] 44 [i.e. the 13 paths above tiphareth. 78 is s (1. 12) so to get this number you need to add up the numbers on the tarot trumps of those paths; the letters give 105. t.s] 45 [crowley later decided this was an error and that the actual hebrew spelling of aiwaz was zwyo= 93, after having the latter spelling communicated to him by one samuel a. jacobs who knew the correct orthography for the simple reason that it was his middle name (patronymic, to be precise. t.s] on the qabalah 35 seems the buddhist view of the samsara-cakkram. 106. wn, nun, a fish. the number of death. death in the tarot bears a crosshandled scythe; hence the fish as the symbol o

LIBER SAMEKH

g, tzba.f, where the root, gan host, h has the value of 93. the practicus should revise this ritual throughout in the light of his personal researches in the qabalah, and make it his own peculiar property. the spelling her suggested implies that he who utters the word affirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of will, and of the sun. 93 is also the number of aiwaz and 6 of the beast. the consonants of logos, gword, h add (hebrew values) to 93 [reading the sigma as samekh= 60; reading it as shin= 300 gives 333, and eph, gwords h (whence gepic h) has also that value; eide ta eph might be the phrase here intended; its number is 418. this would then assert the accomplishment of the great work; this is the natural conclusion of the ritual. cf. ccxx, iii, 7

LIBER V

vertical component of the enchantment. 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward and touch the muladhara cakkra, crying, hadit! 3. let him, retracing the line, touch the centre of his breast an cry ra-hoor-khuit! the horizontal components of the enchantment. 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 5. let him touch the svadistthana, and the muladhara chakkra, crying, babalon! 6. let him draw his thumb from right to left acr

he head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii. 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast, and cry aiwaz! 20. let him trace the invoking hexagram of the beast. 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child. let him utter the word ehma! 23. perform the

LIBER V VEL REGULI

e thumb vertically downward, and touch the muladhara cakra, crying hadit* boleskine house is on loch ness, 17 miles from inverness, latitude 57.14 n, longitude 4.28 w. 4 liber v vel reguli 3. let him, retracing the line, touch the centre of his breast, and cry ra-hoor-khuit! the horizontal component of the enchantment. 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying therion! st 4. let him draw his thumb from left to right across his breast at the level of the sternum. 5. let him touch the sv.dis.t.h.na. and the m.l.dh.ra cakra, crying babalon! 6. let him draw his thumb from right to left acro

head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii).4 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast,5 and cry aiwaz! y the ritual of the mark of the beast 7 20. let him trace the invoking hexagram of the beast.6 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child) let

ursuing its path through the world where all things are possible. it revealed the omnipresence of hadit, identical with himself, yet fulfilling himself by dividing his interplay with nuit into episodes, each form of his energy isolated with each aspect of her receptivity, delight developing delight continuous from complex to complex. it was the voice of nature awakening at the dawn of the aon, as aiwaz uttered the word of the law of thelema. so also shall he who invoketh often behold the formless fire,14 with trembling and bewilderment; but if he prolong his meditation, he shall resolve it into coherent and intelligible symbols, and he shall hear the articulate utterance of that fire, interpret the thunder thereof as a still small voice in his heart. and the fire shall reveal to his eyes h

MOTTA MARCELO THE COMMENTARIES OF AL

e.v. the title liber al vel legis sub figura ccxx as delivered by xciii= 418 to dclxvi title: in the first edition, this book was called l. l is the sacred letter in the holy twelvefold table which forms the triangle that stabilizes the universe. see liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be al "el, as the 'l' was heard of the voice of aiwaz, not seen. al is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. with regard to the above note by a.c, serious students should consult liber v vel reguli, the ritual of the mark of the beast, for a more thorough analysis of the word al. the first chapter 1. had! the manifestation of nuit. the theogony of our law is entirely scientific:

instructions. see, in liber 418, the series of visions by which i actually transcended sorrow. but the considerations set forth in the comment on verse 9 lead to a simpler, purer, and more perfect attainment for those who can assimilate them in the subconscious mind by the process described in the comment on verse 6. it may encourage certain types of aspirant if i emphasize my personal position. aiwaz made no mistake when he spoke this verse and the triumphant contempt of his tone still rings in my ear! after seventeen years of unparalleled spiritual progress, of unimaginably intense ecstasies, of beatitudes prolonged for whole months, of initiations indescribably exalted, of proof piled on proof of his power, his vigilance, his love, after being protected and energized with incredible ap

ible aptness, i find myself still only too ready to grumble, nay, even to doubt. it seems as if i resented the whole business. there are times when i feel that the amoeba, the bourgeois, and the cow represent the abc of enviable creatures. there may be a melancholy strain in me, as one might expect in a case of renal weakness such as mine. in any event, it is surely a most overwhelming proof that aiwaz is not myself, but my master, that he could force me to write verse 9, at a time when i was both intellectually and spiritually disgusted with, and despairing of, the universe, as well as physically alarmed about my health. 11. i see thee hate the hand& the pen; but i am stronger. this compulsion was that of true inspiration. it was the karma of countless incarnations of struggle towards the

upset still by the experience) it is to be remembered that the beast had agreed to follow the instructions communicated to him (through his wife rose) only in order to show that 'nothing would happen if you broke all the rules' poor fool! the way of mastery is to break all the rules but you have to know them perfectly before you can do this; otherwise you are not in a position to transcend them. aiwaz here explains that his power over me depended upon the fact that hadit is verily "the core of every star. as is well known, there is a limit to the power of the hypnotist; he cannot overcome the resistance of the unconscious of his patient. my own unconscious was thus in alliance with aiwaz; taken between two fires, my conscious self was paralyzed so long as the pressure lasted. it will be s

er, vv. 27 et seq, a general objection to "because" and "why. then how is it that hadit does not disdain to use those terms? it must be for the sake of my mind. then "for why" is detestably vulgar; and no straining of grammar excuses or explains the "me. we have two alternatives. the verse may be an insult to me (the personality speaking) my memory tells me, however, that the tone of the voice of aiwaz was at this point low, even, and musical. it sounded like a confidential, almost deferential, clarification of the previous verse, which had rung out with joyful crescendo. the alternative is that the verse contains some qabalistic proof of the authority of aiwaz to lay down the law in so autocratic a manner. just so, one might add weight to one's quotation from sappho, in the english, by fo

others in motion; our reason corrects the error, firstly by denying that anything can exist unless it is in motion, secondly by denying that absolute motion possesses any meaning at all. at the time when this book was written, official science angrily scouted the 'factor infinite and unknown, and clung with pathetic faith to the idea that reason was the touchstone of truth. in a single sentence, aiwaz anticipates the discoveries by which the greatest minds now incarnate have made the last ten years memorable. 33. enough of because! be he damned for a dog! in my essays 'truth (in konx om pax 'the soldier and the hunchback 'eleusis, and others, i have offered a detailed demonstration of the self-contradictory nature of reason. the crux of the whole proof may be summarized by saying that any

azed pinnacles storm-swept, through gashes torn from whirling wreaths of arrowy sleet, the cloud-surpassing summit, not far, not very far. i regret nothing, be sure! i may be even in error to argue that an evident distortion of nature, and its issue in disaster, are proof of imprudence. perhaps the other road would not have taken me to cairo, to the climax of my life, to my true will fulfilled in aiwaz and made word in this book. perhaps it is lingering "lust of result" that whispers hideous lies to daunt me, that urges these plausible arguments to accuse me. it may be that my present extremity is the very condition required for the fulfilment of my work [inserted footnote* an xxi. it is now evident that this was the case] who shall say what is power, what impotence? who shall be bold to m

st love, at first sight, to the one; like the recognition of a law of nature, to the other. it inflames one with love for the universe, and it explains all its puzzles, in a flash; and it gives an interior conviction which nothing can shake, a living certainty quite beyond one's argued acquiescence in any newly acquired facts. i lacked this; i knew that i had to seek further. the truth uttered by aiwaz is hidden with such exquisite art that it is always easy to wring out a more or less plausible meaning by torture. yet all such learned and ingenious fumblings reveal their own impotence; the right key opens the safe in a second, so simply and smoothly as to make it ridiculous to doubt that the lock was made by a master smith to respond to that key and no other. the reader will have noticed

iently and unambiguously; and it meant nothing to anybody in the world, either then or for seventeen years after. and now the meaning falls so pat, so natural, so self-justified, so evidently the unique value of the 'x' of the equation, that it is impossible to quibble. the law of probabilities excludes all theories but one. the simple truth is what i have always asserted. there is a being called aiwaz, an intelligence discarnate, who wrote this book of the law, using my ears and hand. his mind is certainly superior to my own in knowledge and in power, for he has dominated me and taught me ever since. but that apart, the proof of any discarnate intelligence, even of the lowest order, has never before been established. and lack of that proof is the flaw in all the religions of the past; man

ce and fire" of horus "skies" of nuit another woman shall awake see comment on al i, v.15 "venus" of the adonis legends. we have no clue to her name. the lust& worship of the snake the might and worthiness of hadit within men; also the cult of the spermato- zoon the "holy ghost" or "satan" indwelling. the key to magick in the snake apophis the destroyer. another soul of god and beast the union of aiwaz and the beast in aleister crowley pan as god& goat; mary, etc, as mother of the son of god, fer tilized by the dove or bull, swan, etc. shall mingle in the globed priest the identification of matterandspiritinour doctrine the doctrine of the re generate incorruptible body. another sacrifice shall stain the tomb loveis the magical formula: sex as the key to life 'the tomb" the temple of love

thus refer to the second world war, that took place in the forties. if so, it may be that another world catastrophe, much worse, and not necessarily a war, is predicted for the eighties "at your arms "is a curious turn of phrase. there may be some cryptographic implication, or there may not; at least, there is this, that the use of such un-english expressions makes a clear-cut distinction between aiwaz and the scribe. in the inspired books, such as liber lxv, vii, dcccxiii and others, written by the beast 666 directly, not from dictation, no such awkward expressions are to be found. the style shews a well-marked difference "battle" may not necessarily imply physical struggle; on the contrary. physical struggle is the last resort of intelligent men, because it is, as a rule, inefficient. on

h to sunder every knot at a touch. as the practical ethics of the law, i have formulated in words of one syllable my declaration of the rights of man in liber oz. liber oz must not be regarded as individualism run wild. its harmony with statecraft is demonstrated in the chapters of liber aleph already quoted see comment on al ii, v. 72. modern thought, even that of the shallowest, is compelled by aiwaz to confirm his law, without knowing what it is about. for instance "god's wind from nowhere which is called the will; and is man's only excuse upon this earth, was written by so trivial a fat man as gilbert keith chesterton in "the flying inn" 61. there is an end of the word of the god enthroned in ra's seat, lightening the girders of the soul. note that heru-ra-ha is not merely a particular

to lie to itself! why did it so? it knew that one day this book would shine out and dissolve it; it feared and hated this book and, gnashing its teeth, swore falsely, and denied the beauty that bound it. as for my true self, silent abiding its hour, is not this book to it the very incarnation of beauty? what is beauty but the perfect expression of one's own truth? and is not this book the word of aiwaz, and is not he mine holy guardian angel, the master of my silent self, his virgin bride on whom his love hath wrought the mystery of identity? 69. there is success. my memory tells me that the word "there" was not emphasized. read, then "there is" as the french "ily a; it is a simple and apparently detached statement. it was spoken casually, carelessly, as if a quite unimportant point had be

WORKING CEPHALOEDIUM VERSION 1

sis xth degree o.t.o, avatar of bacchus diphues in the place o f the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of t he knights of the holy ghost, grand master of the knights of the temple, eidolo n of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy ang el his guardian is aiwaz 93, the god first dawning upon man in the land of sume r, whose breast beareth the token adventure upon mountains beyond any man of hi s fellows, whose body and blood bear witness of the wounds of astarte, and the shames of priapus, even i in the abbey of thelema at cephaloedium that am hidde n, did convene therein to counsel alostrael, 31-666-31, the scarlet woman lea m y concubine, in whom

upon man in the land of sume r, whose breast beareth the token adventure upon mountains beyond any man of hi s fellows, whose body and blood bear witness of the wounds of astarte, and the shames of priapus, even i in the abbey of thelema at cephaloedium that am hidde n, did convene therein to counsel alostrael, 31-666-31, the scarlet woman lea m y concubine, in whom is all power given, sworn unto aiwaz, prostituted in every part of her body to pan and to the beast, mother of bastards, aborter, whore t o herself, to man, woman, child and brute, partaker of the eucharist of the exc rements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master ma gician of o.t.o. and a passed postulant to the secret chamb

the final of aleph-l amed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the l aw of the fortress& the great mystery of the house of god' 4. it is the third equilibrating path on the tree. as stability is only perfec t as infinite change (see xith aethyr) so construction is only solid if based o n war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by rep ro

transmutes thro ugh corruption, the semen or fluid vehicle of the spirit, the elixir of magick, the blood, wine, and poison in the chalice. and yod repeating that god, and pr ophesying the vau that follows it, ends with daleth the letter of venus, the do or of the palace of love. then vau reproduceth itself in its spelling, as it is written``all is ever as it was' in "the book of the law, and in aiwaz are f ound the three star-clusters of earth-nature, the goat under the god set or sat urn for hadith, the begetter, and mars exalted therein for force and fire, the virgin under thoth or mercury, his word creating in her the eidolon of his natu re, and the bull under isis or venus, the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work

is natu re, and the bull under isis or venus, the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by this cometh forth the sign of the child, the star-cluster of the twins, un der hermes the word, airy, elastic, bisexual, eternally young, the lovers born of one womb, made two that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon of horus d eclared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fort ress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit cro wned king in that palace of force and fire. set

he 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 mars (c) proper to aries

l be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make i

haion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to venu s jupit

t inspired to a writing mercurial, a sati re upon the fish& thus wrote he some 14 or 15 hours. the oath of the cephaloedium working. hear all that we, to mega therion 9degree= 2square a'.a. the beast; al ostrael, the scarlet woman& genesthai odegree= 0square a'.a. do now in th e presence of tahuti most solemnly swear to devote ourselves to the establishme nt of "the book of the law" as uttered by aiwaz 93 to 66, by the way of the cep haloedium working as in the record thereof it hath been written. witness our hands: to mega therion 9degree= 2square a'.a. 666 alostrael- 31-666-31. genesthai the banquet of fish& yellow wine was consumed& the oath of the working witnes sed accordingly with ceremonial proper thereto& concluded at 1:18 p.m. of the day of mercury which openeth the month called d

ing time exclusively to the completion of my comment on "the book of the law" 2. i, etc, as before etc. swear: that as soon as the comment is ready, i will take the book& cause it to be printed, bound& issued in the manner ordained in the book itself, though i leave myself without money to buy my next meal to these oaths, i called nuith! hadith! ra hoor khuit! as witnesses thereof. i then invoked aiwaz to aid me to keep them& in all other ways soever to forward the work. 2.20 a.m- i therefore open my ms. of the comment. dec. 15. we seem to have been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean th

on, the primum mobile of the working, having failed to initiate any rashith ha-gilgalim, has caused the collapse of the whole working, which i therefore declare ended. i now myself repair to the city of paris, there to inaugurate an alternative course of procedure. 666 to mega therion 9degree= 2square a'.a. here endeth the book of the cephaloedium working. iacchaion altar of fire& table of scribe aiwaz throne& altar altar with lamp, bell, knife, pantacle& oil. scarlet woman with cup& sword, wine. water, ether atthe cephaloedium working by aleister crowley copyright (c) o.t.o_ do what thou wilt shall be the whole of the law. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from thy fur! thou dost crackle with splitting the world

WORKING CEPHALOEDIUM VERSION 2

gnosis xth degree o.t.o, avatar of bacchus diphues in the place of the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of the knights of the holy ghost, grand master of the knights of the temple, eidolon of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy angel his guardian is aiwaz 93, the god first dawning upon man in the land of sumer, whose breast beareth the token adventure upon mountains beyond any man of his fellows, whose body and blood bear witness of the wounds of astarte, and the shames of priapus, even i in the abbey of thelema at cephaloedium that am hidden, did convene therein to counsel alostrael, 31-666-31, the scarlet woman lea my concubine, in whom is

ing upon man in the land of sumer, whose breast beareth the token adventure upon mountains beyond any man of his fellows, whose body and blood bear witness of the wounds of astarte, and the shames of priapus, even i in the abbey of thelema at cephaloedium that am hidden, did convene therein to counsel alostrael, 31-666-31, the scarlet woman lea my concubine, in whom is all power given, sworn unto aiwaz, prostituted in every part of her body to pan and to the beast, mother of bastards, aborter, whore to herself, to man, woman, child and brute, partaker of the eucharist of the excrements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master magician of o.t.o. and a passed postulant to the secret chamber

and the final of aleph-lamed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the law of the fortress& the great mystery of the house of god' 4. it is the third equilibrating path on the tree. as stability is only perfect as infinite change (see xith aethyr) so construction is only solid if based on war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by reprod

ich transmutes through corruption, the semen or fluid vehicle of the spirit, the elixir of magick, the blood, wine, and poison in the chalice. and yod repeating that god, and prophesying the vau that follows it, ends with daleth the letter of venus, the door of the palace of love. then vau reproduceth itself in its spelling, as it is written``all is ever as it was' in "the book of the law, and in aiwaz are found the three star-clusters of earth-nature, the goat under the god set or saturn for hadith, the begetter, and mars exalted therein for force and fire, the virgin under thoth or mercury, his word creating in her the eidolon of his nature, and the bull under isis or venus, the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by

his nature, and the bull under isis or venus, the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by this cometh forth the sign of the child, the star-cluster of the twins, under hermes the word, airy, elastic, bisexual, eternally young, the lovers born of one womb, made two that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon of horus declared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fortress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit crowned king in that palace of force and fire. set, t

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-khuit. 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 robes& insignia of the work. 1. the scarlet woman shall wear the scarlet abbai: for it is (a) proper to her (b) proper to mars (c) proper to aries

l be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make ia

haion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to venus jupite

beast inspired to a writing mercurial, a satire upon the fish& thus wrote he some 14 or 15 hours. the oath of the cephaloedium working. hear all that we, to mega therion 9degree= 2square a'.a. the beast; alostrael, the scarlet woman& genesthai odegree= 0square a'.a. do now in the presence of tahuti most solemnly swear to devote ourselves to the establishment of "the book of the law" as uttered by aiwaz 93 to 66, by the way of the cephaloedium working as in the record thereof it hath been written. witness our hands: to mega therion 9degree= 2square a'.a. 666 alostrael- 31-666-31. genesthai the banquet of fish& yellow wine was consumed& the oath of the working witnessed accordingly with ceremonial proper thereto& concluded at 1:18 p.m. of the day of mercury which openeth the month called dec

ing time exclusively to the completion of my comment on "the book of the law" 2. i, etc, as before etc. swear: that as soon as the comment is ready, i will take the book& cause it to be printed, bound& issued in the manner ordained in the book itself, though i leave myself without money to buy my next meal to these oaths, i called nuith! hadith! ra hoor khuit! as witnesses thereof. i then invoked aiwaz to aid me to keep them& in all other ways soever to forward the work. 2.20 a.m- i therefore open my ms. of the comment. dec. 15. we seem to have been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean th

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