A Brief History Of Liber Al Vel Legis

A Brief History Of Liber Al Vel Legis Cover Liber AL vel Legis is also known as “The Book of the Law,” “Liber AL” (pronounced “Lee-ber El”), “Liber Legis” (“Book of the Law” in Latin), “Liber 220” and other names, all of which refer to the same text. This book was “received” by aleister crowley on the three consecutive days of April 8, 9, and 10 in 1904. He claims to have heard a voice over his left shoulder for exactly one hour each day, starting right at noon, dictating the three chapters of Liber AL vel Legis on each day. Crowley identified this being who was dictating Liber AL vel Legis as “Aiwass.” He writes in Equinox of the Gods, “[Aiwass] is the name given by W. to P. as that of her informant”9 meaning that Rose Crowley, his wife, initially gave Crowley (who is “P.” or Frater Perdurabo, which was a motto Crowley took on as a Neophyte in the Hermetic Order of the Golden Dawn in 1898) the name of this being. He continues, “Also it is the name given as that of the revealer of Liber Legis”10 which is in conformity with line 7 of chapter 1 in Liber AL vel Legis (henceforth noted in the form of “AL I:7”): “Behold! It is revealed by Aiwass, the minister of Hoor-paar-kraat.” Crowley admits, “whether Aiwass is a spiritual being, or a man known to Fra. P., is a matter of the merest conjecture.”11 Crowley sometimes felt that Aiwass was a spiritual being, his own Holy Guardian Angel, his True Self, his subconscious, or just an adept. Who Aiwass actually was is really not of concern in this treatise, for what is said in Liber AL vel Legis should stand on its own merit – “Success is your proof,” as it says in AL III:46. Either way, to Crowley, “this Book [Liber AL vel Legis] proves: there is a Person thinking and acting in a praeterhuman manner, either without a body of flesh, or with the power of communicating telepathically with men and inscrutably directing their actions.”

The tradition of Thelema could be said to have been formally inaugurated when Crowley received Liber AL vel Legis in 1904. In Liber AL it is declared “The word of the Law is Aleph” (AL I:39) which is “Thelema,” or “Will” in Greek. It continues, “Do what thou wilt shall be the whole of the Law” (AL I:40) and also “There is no law beyond Do what thou wilt” (AL III:60), as if we hadn’t already gotten the picture. An argument against the idea that Crowley established Thelema in 1904 with the reception of Liber AL might mention that the words “Do what thou wilt” have been uttered at least twice before. Firstly, St. Augustine of Hippo wrote “Dilige, et quod vis fac” in his Confessions at the end of the 4th century CE, which means “Love, and do what thou wilt.” Here St.Augustine means that if one loves God, one is free to act because their will is surrendered to the will of God (and therefore apparently can’t possibly act wrongly). Though the wording is extremely similar, this is not what is meant by Liber AL vel Legis in its aphorisms of “Do what thou wilt shall be the whole of the Law” (AL I:40) and “Love is the law, love under will” (AL I:57). As Crowley says in “Message of the Master Therion” so concisely, “While Will is the Law, the nature of that Will is Love. Love is as it were a byproduct of that Will; it does not contradict or supersede that Will; and if apparent contradiction should arise in any crisis, it is the Will that will guide us aright. Lo, while in The Book of the Law is much of Love, there is no word of Sentimentality.” Here he explicitly states that the “Love” in Liber AL is not the sentimental love that many think of when first hearing the word, and it is especially not love of the orthodox Judeo-Christian-Islamic notion of a vengeful Father-in-the-sky God. The idea of “Love” in a Thelemic context will be more fully treated in later chapters.

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The Sixth Chakra Of The Human Body

The Sixth Chakra Of The Human Body Cover

Book: The Sixth Chakra Of The Human Body by Aleister Crowley

The Sixth Chakra of the Human Body. Transcription from holograph notebook of Aleister Crowley

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Aleister Crowley And The Practice Of The Magical Diary

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Book review: Aleister Crowley And The Practice Of The Magical Diary by Aleister Crowley

Aleister Crowley penned "John St. John" as an antidote to claims that the practice of magic necessarily involved long periods of seclusion, preparation and meditation. This diary demonstrates how one can achieve the same ends without renouncing mundane life, making it an invaluable case study for anyone contemplating a Great Magical Retirement. Paired with the diary of his star pupil, Charles Stansfeld Jones, this compilation from The Equinox is a primer on how to keep a magical record...a fundamental practice in Crowley's scientific illuminism. Mr. Wasserman's articulate annotations illuminate the more obscure or cryptic entries, and the humorous culinary glossary alone is worth the price of admission. Aleister Crowley And the Practice of the Magical Diary is an indispensible resource for all students of magick.

If the title sounds familiar, it's because Aleister Crowley and the Practice of the Magical Diary has appeared before - but this revised, expanded edition is a top pick for any adept or student who wants a sampling of texts drawn from Volumes 1 and III of Crowley's impressive The Equinox. Here are step-by-step methods and descriptions which includes John Street John and A Master of the Temple from the original - perfect for occult students.

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Charity As A Magical Sacrifice

Charity As A Magical Sacrifice Cover People are generally mesmerized with what the richest people in the world give to charitable causes. These donors should indeed be applauded for the remarkable amounts they have given, but they are not the most generous charitable people in America. Giving from surplus is painless. The most charitable donors are those individuals that donate small amounts out of what they need to survive. Their contributions are great sacrifices made to organizations that represent their values. Their numbers are in the millions but their names are largely unknown and their sacrifices go, for the most part, unappreciated. The impact they make, however, can be felt and seen everywhere.

A donation can be used as a sacrifice when one is working magick. But a sacrifice must be just that. A sacrifice, to be effective, must inconvenience in some way. If I do not smoke cigarettes and ceremonially claim cigarettes to be my sacrifice then how effectual can I reasonably expect it to be? To explain this, the writers of the Old Testament devised a little understood story in the parable of “The Widow’s Mite.” In short, it goes to illustrate the donation made at the temple by the poor widow is more valuable61 than the donation that a rich man makes because the widow is making a bigger sacrifice than the man for whom money is no object. Is she more sincere than he? If he were to inconvenience himself more than she, would he be equally ethical or sincere? To put it in a way that hits home: should we be inconvenienced by our charity? I don’t believe that it is necessary, provided it isn’t being used as a magical sacrifice of some sort. Nor would we ever need to inconvenience ourselves if everyone did his or her share. As it is now, the few carry the burden, while the majority could care less. In a magical context, the biblical parable makes perfect sense, but not so much in the practical sense, however. Unfortunately, many people have come to misinterpret this parable’s message. The recipients of the charity we provide have, on more than one occasion, benefited from the donations of various well-to-do supporters. This is how they support us. In Christianity, we are told that the rule is “others first.” However, one cannot help others if they have used up their resources to the point that now they need help themselves. It defeats the entire purpose.

Furthermore, charity must be freely given without expectation; otherwise it is little more than a bribe. Christian missionaries have done more to destroy cultures around the globe than the war machine. They teach, feed and comfort the sick with the expectation that they will embrace Christianity. The motivation is often times less than altruistic. In contrast, organizations like the Order of Thelemic Knights performs its charity work because it benefits our members in a profound way: the act of helping others is a noble end onto itself. Like the Christian churches, we also promulgate our chosen paradigm, but we do so by example.

Think about this. What if every employed human being on the planet donated $5.00 per month to feed the hungry at home and abroad? Provided that the officers of the organization did not spend the money on their own salaries, it is quite possible that with this $5.00, and the donations in food and supplies from corporate giants seeking tax breaks, we might feed the world’s starving population or use the money to teach and enable these people to survive on their own.

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Berashith An Essay In Ontology

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Book: Berashith An Essay In Ontology by Aleister Crowley

Berashith An Essay In Ontology With Some remarks on Ceremonial Magic man, of a daring nature, thou subtle production! Thou wilt not comprehend it, as when Understanding some common thing.

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Liber 001 B Vel Magi

Liber 001 B Vel Magi Cover

Book: Liber 001 B Vel Magi by Aleister Crowley

"This is an account of the Grade of Magus, the highest grade which it is ever possible to manifest in any way whatever upon this plane. Or so it is said by the Masters of the Temple."

See also: Equinox I vii, p. 5; III ix; III x; and, Book IV

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City Of God A Rhapsody

City Of God A Rhapsody Cover

Book: City Of God A Rhapsody by Aleister Crowley

Crowley wrote the poem during his travels in pre-revolutionary Russia, and first published it in The English Review in 1914 and republished it in the 1940s. He recalled in his 'Confessions' that "I expressed the soul of Moscow in a poem "The City of God" .... it is a "hashish dream come true". This is a facsimile of that edition, published anonymously, probably in London in the 1970s.

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