Dr John Dee And The Court Of Queen Elizabeth

he man who had come to be known as “Queen Elizabeth’s Merlin,” John Dee, was born in London in 1527 but, by the age of fifteen, had already moved on to the halls of Cambridge University. There he established a routine that he would maintain until his death the age of eighty-one: two hours for meals, four hours for sleep and eighteen hours for study.

The strenuous regiment lent itself extremely well to Dee’s prolific pace: in his lifetime, he penned seventy-nine full-length manuscripts, one of which exceeded the page count of the Bible. While many concerned the dark arts, which Dee would later become indelibly linked with – magic, astrology and the hermetic philosophy – not all were fixated on matters of the occult. In one treatise, for instance, he lobbied for a 1582 papal bull on calendar reform that would later be adopted by the British in 1752; in another, he proposed accumulating knowledge in a royal library – a goal later realized upon the founding of the British Museum in 1753.

Dee made his name while traveling Europe in the service of various monarchs. Along the way, he acquired a vast collect of occult literature, some three thousand volumes of which still exist today in archives of both the Ashmolean Museum at Oxford and the British Museum. Today, it is thought that his travels and tastes were the primary inspiration for the popular medieval conception of the bearded court magician.

And that’s not hard to believe, given the many popularized accounts of Dee’s life and times that survive today. After returning to England, he found himself imprisoned by Queen Mary in 1555 on charges of being “a companion of the hellhounds and a caller and conjurer of wicked and damned spirits,” following horoscope reading gone awry. He was later acquitted of the charges and, along the way, endeared himself to the (then) Princess Elizabeth – a friendship that would later gain him permanent entrance to the royal court.

Magician Edward Kelly in the Act of invoking the spirit of a deceased personFollowing Elizabeth’s ascension to the throne, Dee spent the next twenty years as royal authority on matters of both astrology and science for the Queen– then viewed as intertwined fields – and even provided advice on exploration of the New World, coining the term, “the British Empire,” in the process. It’s even said that Elizabeth chose her 1559 coronation date on the advice of her personal mystic.

In 1581, Dee met one Edward Kelley (Kelly), a so-called necromancer (but most likely con man) who was trying to get spirits to reveal hidden treasure. Their relationship would later become infamous, as the two sent out on travels across the Continent with Kelley convincing Dee to continuously swap wives with him, on the advice of supposed “spirit” that they had contacted. The partnership later led to the founding of the Enochian system of magic, which Dee claimed to have received through direct dictation from the Angelic Host. The duo would go on to claim that the angelic language and characters they recorded were the direct forbearers of both the Hebrew and Arabic spoken tongues.

True to form, Kelly died in 1597, following a failed prison escape. Dee would go on to speak of him at length in a memoir, A True & Faithful Relation of What Passed for Many Yeers between Dr. John Dee and Some Spirits, published posthumously in 1659. Dee died in 1608, outliving even Queen Elizabeth herself and leaving behind a body of work that is still puzzled over today.

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Banishing The Four Elements

Move to the East, the place of the powers of Air. Trace a banishing pentagram, beginning att he left hip, up to the head, down to the right hip, to the left shoulder, the right shoulder, then back down tot he left hip. See this pentagram as a bright, blue flame. Chagre the pentagram while vibrating "YAHWEH" (Jehova or Yahweh). Trace the Circle to the South Quarter of Fire.

Draw the banishing pentagram once again, still seeing it as a bright, bluish flame. Charge it with the vibration of "ADONAI" (Lord). Trace the Circle of blue flame 'round to the Western Quarter of Water.

Trace the banishing pentagram and charge it with the vibration of "EHIEH" (I Am). Trace the Circle of Art around to the North Quarter of the elemental Powers of Earth.

Trace the banishing pentagram and charge it with the vibration and intonation of "AGLA" (Notarikon for A"tah Gibur Leolam Adonai," meaning "Thou art great forever, Lord.")

Trace the Circle back to the East and connect it to the center of the Air pentagram there.

Free eBooks (Can Be Downloaded):

Isaac Bonewits - The Enemies Of Our Enemies
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Eliphas Levi - The Conjuration Of The Four Elements

Elemental Work Experiment To Make Spirits Of The Air Manifest

Experiment to make spirits of the air manifest:

The rite to summon spirits of the air to visible appearance within a triangle, with a circle around in, and inside it, with a dot in the middle of it having been drawn in chalk, and then drawn with the athame, was successful, I could see wisps of smokelike beings, which cohesed into a more or less solid looking body, which pulsated and changed shape. The image would change if I began exserting some desire for a particular appearance.

I have been experiencing some shifts in my psyche. One of the things that stopped me from proceeding with my recent marathon ritual schedule was a growing fear and paranoia I felt growing within me, which started after I summoned an Air Elemental to visible appearance using the material I gained in the previous ritual.

I have done extensive work on myself, over the last 20 years, to where I can look within and find the causes of disquiet, and then do exercises, and even summon the spirit of my old therapist for 'a chat.' What I mean, is that I am well armed for my safari into the jungles of my unconscious.

The growing fear is now back in its box, I discovered that there is a big difference between hypothesizing the existence of air elementals, and conjuring one to visible appearance, as I did to use the new information given to me by the Planetary Intelligence of Mercury. The visible reality has shifted my view of the universe. As Carlos Casteneda said, "Why should the world be as you think it is..the world is a mysterious place where anything can happen." It needed a bit of adjustment on my part to now take into consideration that I can manifest things I never really knew could exist. Please note the responsibility I am taking here-I created the air elemental just as sure as I create the Planetary Intelligence.

That was a great ritual! The calls were dictated to me by this new emerging link between my unconscious and (...whatever it is linked to). Using the style of Key Of Solomon, where you tell the elemental exactly in exhausting detail what it is to do, I managed to conjure it to visible appearance in a triangle outside the circle. The visible appearance tended to shift when I was beginning to think rather than just observe. But on the astral level, I could see a being, a shifting shape of light, as I 'saw' it, confined to the triangle. So, either I lent the element of air energy or meaning so it manifested as a shape, or I summoned an actual objective collection of monads, or a combination of these. I myself need no explanations, there is so much that is unknown in the universe that I am content with getting results, and leaving half baked explanations to those who want to frustrate and limit themselves with them.

After observing the elemental for a while, I dismissed it, the Intelligence, and the intermediary godform I summoned.

But, the next day, I could not bring myself to do another ritual. Everything pointed to an internal reluctance on my part. So, I listened to myself, and instead, rested, and did some objective divination of the difficulties. The bogeyman is now back in the closet, and I can accept the existence of whatever I conjured in the triangle. I now wait for the next ritual period.

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The Blue Equinox The Equniox Volume Iii No 1

Book: The Blue Equinox The Equniox Volume Iii No 1 by Aleister Crowley

This text is essential to anyone interested in or a member of the Ordo Templi Orientis. It is the book that contains much of what is appropriately called the "Blue Equinox Model" of the O.T.O.

First published in Detroit in 1919, the legendary Blue Equinox was Crowley's first attempt to publicize the principles and aims of the magical secret society Ordo Templi Orientis (O.T.O.) and its allied order the A.A. In it, Crowley laid out the esoteric, social, ethical, and philosophical ideas that he believed provided the framework for a new ethics and the liberated morality of the future. Upon publication, the book was threatened with suppression by the authorities of the day. Many of the papers in the Blue Equinox anticipated social liberties we tend to take for granted today.

This is a fantastic book for non-member Thelemites and occultists in general. Achad's "A Master of the Temple" is an extremely helpful and revealing description of the path of the Aspirant.

If you are interested in Aleister Crowley, the O.T.O., Thelema, or the occult I highly, highly recommend this book, as well as the rest of the Equinox series. Forget D.J. Conway; forget Silver Ravenwolf; forget Laurie Cabot; forget Scott Cunningham; forget Raymond Buckland; forget Konstantinos; forget Raven Grimassi; forget all of the fluff and fodder. If you want serious, adult, disciplined occultism, Crowley is your man.

Find Aleister Crowley's book in amazon.com:
The Blue Equinox The Equniox Volume Iii No 1
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Liber 028 Liber Septem Regum Sanctorum

Book: Liber 028 Liber Septem Regum Sanctorum by Aleister Crowley

Liber Septem Regum Sanctorum, Ritual XXVIII, The Ceremony of the Seven Holy Kings. Being an Initiation Ritual for certain select probationers to AA

Download Aleister Crowley's eBook: Liber 028 Liber Septem Regum Sanctorum

Books in PDF format to read:

Aleister Crowley - Liber 084 Liber Chanokh
Aleister Crowley - Liber 185 Liber Collegii Sancti
Aleister Crowley - Liber 231 Liber Arcanorum
Aleister Crowley - Liber 028 Liber Septem Regum Sanctorum

Egregore Forms Of Initiation

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I: The Egregore

The word "egregore" comes from the Greek, "egregoros", which means "vigiliant", from "egeiro", "to watch", and the root "eger", "to stir". One can find it in the Old Testament in various places, as well as in the" Book of Enoch". In the Hebrew it is OYR, or "Ayin Yod Resh", "Watcher". One example in the Old Testament is in "Daniel "4:13, which reads: "I saw in the visions of my head upon my bed and behold a "watcher" and an holy one came down from the heavens".

In the preface to "The History of Magic", Eliphas Levi writes:

"It is through this Force that all the nervous centres secretly communicate with each other; from it -- that sympathy and antipathy are born; from it - that we have our dreams; and that the phenomena of second sight and extra-natural visions take placeIt is directed by the Egregores, i.e. the chiefs of the souls who are the spirits of energy and action".

In" The Great Secret", Thorson Publishers Ltd., 1975, chapter 10, Levi again refers to these cosmic "chiefs" of praeternatural Mind:

"These colossal forces have sometimes taken a shape and have appeared in the guise of giants: these are the "egregores" of the "Book of Enoch".

Later in the same work, he writes of these powerful cosmic forces that rule over the energies symbolized by the planets:

"governed by those genii which were termed the celestial watchers, or "egregores", by the ancients".

The word from which "egregore" comes, in Hebrew, i.e. OYR or "Ir", refers to divine Watchers or Angels; but as ORYM, or "Arim", it means "cities". Compare, with these ideas of "watchers" and "cities", the Watchtowers of Enochiana. Also, there is the symbolism of the "City of the Pyramids" of Thelemic doctrine, wherein each "pyramid" beyond the noumenal Abyss is a Master reflective of the Genius or Higher Intelligence of an Initiate.

In the doctrine of the Holy Thelemic Church, of course, there is no personal god. The Supernal Triunity of Nuit, Hadit and Heru-ra-ha -- or Babalon, Beast and Baphomet (Babalon & Beast conjoined in a lofty Supernal Will of Love & Lust) -- is the cosmic Mind -- of an entirely impersonal nature -- which crystallizes in so many metaphorical "stars", each of which is the hidden Master at the core of a human mind yet at once beyond the circles of time and space, spanning all temporal and dimensional reality "ad infinitum".

But the Egregore is something else entirely, in the doctrine of the Church. Yet it is not as it is commonly described, i.e. some sort of "hive mind" that supposedly obliterates individual will in favor of its own. Nor is it some kind of superior objective entity that enslaves the human minds to which it attaches to primitive worship, demanding propitiation through demeaning obedience and sacrifice. Rather, just as the triune cosmic Consciousness of the Thelemic cosmology is both indwelling our own consciousness and yet simultaneously outlying the cycles of time and space -- vide "L", 1:13: -- so too is the Egregore which stems from it one with us yet beyond us, encompassing as it does all of our combined Genius and all of our being across the entire Church.

II: PREVIOUS EGREGORES

"Sacrifice to Priapus" (Goya)"

While an Egregore is not a deity to be served, less evolved minds in more primitive times considered it to be so, and not only misunderstood the Gnosis transmitted to them by such, but carried out that misunderstanding in practice, founding religions and holy laws that deviated from Truth. Yet the Egregores with which they communed - in aspiration of Truth if not in Truth itself -- tolerated their error, knowing that this communion would, after thousands of years, hasten their evolution toward Truth and eventually blossom in an era of Holy Will (Thelema) to come.

These early priests of bygone ages dealt with these Egregores not as the spiritual manifestations of their own Greater Being on a mass level, as they truly were, but as separate divine beings to be placated and served. They thought that they had to enter into a covenantal agreement of sacrifice as propitiation in exchange for eventual elevation to an afterlife existence with them in some spiritual reality somehow beyond and superior to the material existence that they considered to be inferior and weighed down with what they erroneously believed to be "impure" carnal nature. This sacrifice, they assumed, would be a ritual device whereby the "sinful" carnal weight would be purged so that they might be purified, and so made suitable (or so they thought) to enter into an afterlife relationship with their "god".

After the passage of millennia, the priests refined their ritual device of sacrifice from one that was mundane and gross -- which originally involved the destruction of one's bestial "sin" by putting it upon the head of some beast and slaughtering it as an offering to their "god" -- to one that was more subtle. With the new era of the "Slain God", the sacrifice shifted to the "lamb" that was Christ, so that all one had to do -- theoretically -- was to devote oneself to him, and "sacrifice" one's own natural desires in the form of abstinence, penitence, self-flagellation and fasting and the like. This religious routine, it was imagined, would be the new covenant that would purify the soul supposedly weighed down with carnal "sin" and so enable one's afterlife to be apart from some hell of eternal damnation and one with the beloved deity of spiritual perfection apart from bestial cravings instead.

It was, of course, all a mistake of logic. Sacrifice was not necessary because the soul is "not" impure, carnal bliss and material happiness "not" sinful, and the Egregore that is the epiphany of one's own Supernal Genius "not" god. Religion would have to be reconsidered and reformulated.

III: THERIONIC EGREGORES & LAYING ON OF HANDS

The work of Aiwass through Aleister Crowley and various Scarlet Women left behind a couple of Egregores, as have the orgia of certain praeterhuman Intelligences -- including Aiwass -- with others after them, such as Kenneth Grant, C.S. Jones and Michael Bertiaux -- to name but a few. The Therionic Egregores, which convey the 93 Current to their respective communities and guide and assist their members to realize their own True Wills, are the A.'.A.'. and the O.T.O., which are vastly different in design and purpose. Both are fine organizations, with unique methods, dedicated to the promulgation of the holy Law of Thelema.

Crowley said that the Next Step for humanity is the Knowledge and Conversation of the Holy Guardian Angel. This is archaic language for the Gnosis and Communion of the Holy Supernal Will or the Supernal Genius -- the Augoeides to which every genuine Egregore aims to lead its members. The most commonly held notion, with regard to Initiation into these Therionic Egregores, is that one must be physically led thereunto by one who has himself or herself been physically led by one who was led by Aleister Crowley himself. As far as the O.T.O. is concerned, this is most definitely the case, as its rituals require physical liturgical (i.e. group) interaction to work. However, the A.'.A.'. is another matter entirely.

While others may claim that it is necessary, in order to obtain membership in a valid chain to the Supernal Order of the A.'.A.'., to receive physical lineage, the statements of its main founder disprove this theory. First, there is the following excerpt from ch. LXXV of "Magick Without Tears":

"my special job was to preserve the Sacred Tradition, so that a new Renaissance might in due season rekindle the hidden Light. I was accordingly to make a Quintessence of the Ancient Wisdom, and publish it in as permanent a form as possible. This I did in The Equinox. I should perhaps have been strictly classical, and admitted only the "Publication in Class "A", "A-B", "B" and "D" material. But I had the idea that it would be a good plan to add all sorts of other stuff, so that people who were not in any way interested in the real Work might preserve their copies"They", not one person but a number acting in concert, not only foresaw a planet-wide catastrophe, but were agreed on measures calculated to assure the survival of the Wisdom worth saving until the time, perhaps three hundred or six hundred years later, when a new current should revive the shattered thought of mankind"The Equinox", in a word, was to be a sort of Rosetta Stone."

If, as Crowley hypothesizes, there were to come to pass a "planet-wide catastrophe", so as to shatter the Initiated lines to such an extent that the Wisdom would have to be rediscovered in the form he preserved it in "The Equinox", as it were "a sort of Rosetta Stone", then clearly physical lineage would not be possible.

But there is further, clearer proof of the invalidity of physical transference of the Supernal Current as a theory of genuine Initiation, in a passage from Aleister Crowley's commentary on H.P. Blavatsky's "The Voice of the Silence", which reads:

"The Brothers of the A.'.A.'. refuse none. They have no objection to any one claiming to be one of Themselves. If he does so, let him abide by it."

There is no ambiguity here whatsoever: anyone may claim to be a member of the Order, without any valid lineage; all that is required is that he or she abide by his or her claim, by adhering to the main lines of the Order and behaving in accord with the central tenets of its holy Law (see in particular, "One Star in Sight"). This passage makes it clear that it is possible to achieve a valid link with the Supernal Order on one's own, simply by following the main lines of work set forth by Crowley in "The Equinox". All that is necessary is that one find a successor to take one's place in the Grade of Attainment vacated as one advances to the next, so as to not covet the reards of Attainment for oneself alone but share it with others, so that humanity may be enriched and the world made a better place to which to return.

Yet it is possible -- according to Crowley himself -- to achieve such Attainment without any involvement soever in this exact system. On p.657 of the original edition of "The Confessions of Aleister Crowley", he writes:

"Many people may go through the ordeals and attain the degrees of the A.'.A.'. without ever hearing that such an Order exists".

Note that he says "Many people", not "some people". In other words, one may go through all the same kinds of ordeals and attain all the same spiritual states -- not just the Gnosis and Communion of the Augoeides but also the Abyssal Crisis itself -- even unto the Supernal Realization of Samadhi, "without ever hearing that such an Order exists", much less obtaining any so-called legitimate physical lineage. This is why such individuals as Eliphas Levi and Blavatsky -- to cite just two out of many -- who preceded the terrestrial foundation of the Order, were designated by its founder as holding Grades therein, the former in the Grade of Adeptus Exemptus and the latter in the Supernal Grade of Magister Templi. In fact, many who have achieved the loftiest Attainments of the Order have done so without any kind of occult involvement whatsoever; they are to be known by their extraordinary Wisdom and Genius.

There are, of course, other New Aeon Egregores beyond those manifested by the Prophet. The Typhonian Egregore, as established through the excellent work of Kenneth Grant and that aspect of the Current known as Lam, is very real and quite potent, with many creative members doing its Great Work. Such unique and ingenious individuals as Michael Bertiaux, Soror Nema, Zivorad Slavinski and numerous others past, present and to come, have enjoyed or will enjoy access to their own unique Egregores that in harmony with the Supernal Order and in pursuit of some or other important directive thereof.

IV: THE EGREGORE OF THE HOLY THELEMIC CHURCH

So, then, are we to conclude that the Egregore of the Church is equivalent to Aiwass, i.e. the 93 Current which flows as a Holy Spirit from Baphomet through every sentient mind? Not exactly. Actually, the Egregore is a kind of astral "magical child" or "Dynasthai" -- i.e. a non-terrestrial manifestation of the "Dynamis" of that Current -- a spiritual offspring of Aiwass, the Genius of all the Aeons. Our particular Egregore is but one of many possible such in any given Aeon.

"The Renascence of Alostrael" by Fra.'.121"

The Egregore of the HTC is from the "Dynamis "of Aiwass and the Scarlet Woman Alostrael, or Leah Hirsig, with whom both the Apostolic Minister and the Oracle of the Church share a mystical connection. It is -- as any Egregore -- an astral or spiritual avatar of Aiwass itself, via the magical medium of Alostrael, the Ape of Tahuti, who was one of the more powerful of the manifestations of the Sakti-force of universal Babalon in the Thelemic Age. As Aiwass was at the core of not only all of the Scarlet Women but of the prince-priest, Aleister Crowley, as well, so too is the loftier Genius of the Prophet of Thelema also the spiritual father of the Egregore which encompasses our Church and guides each of its members to his or her own Holy Supernal Will or Higher Genius.

This Egregore of the Beast and the Whore and Aiwass at the heart of our holy Church of Baphomet was spawned out of the love of Aiwass and Alostrael, in a certain mystical manner, before her death, which came to pass at 6:15 am of February 22nd, 1975 Era Vulgari. The Egregore first communicated to the Apostolic Minister of the Church via the channeling of his first Oracle, one Soror Anadra, during an operation of spiritual magick that -- by no mere chance yet without the knowledge of the participants -- began on this very date -- February 22nd -- years ago, in 1992 E.V. This working culminated on the day of the Summer Solstice of the same year: a period of exactly 120 days, as predicted early on in the channeling. The Egregore was introduced first to Anadra by astral entities referring to themselves as the "five white brothers" -- terminology that neither he nor she had heard of, but which was an expression used decades earlier, in Crowley's own workings involving Soror Virakam, a.k.a. Mary Desti Sturges. These discarnate Masters with whom Anadra communicated referred to this entity as Akilnotuas, given in the Hebrew as AChILNOTVATz -- spelled out letter by letter by her while in trance -- the numeration of which, by Hebrew Gematria, is 666. It was, in other words, the Higher Genius of To Mega Therion, equivalent to the Supernal Beast itself. None of this was contrived; all of it was given by Anadra while she was very deep in trance, totally beyond her complete conscious knowledge.

After several days of such channeling, these five Masters concluded that Anadra was ready for the action for which they had prepared her: congress with the Beast. They guided her to meet face-to-face with the Egregore 666, at which time it copulated with her astrally -- an event that brought convulsions to her unconscious body and left an enormous effect on her mind after it was concluded and she was again fully cognizant. The Current had transmitted its Aeonic power, and -- through her ritual activity with the Apostolic Minister later on that night -- succeeded in forging the link with the Supernal Order and the co-founder of the Church-to-be; and the force invoked by this act of hers with the Egregore would in time propel him into the Abyss, where he would remain for years thereafter, until he would come in time to meet up with his replacement well over ten years later. He had initiated this individual a short time before, but the two had become accidentally estranged until by an amazing coincidence their paths were again to cross. This individual immediately took his rightful place beneath his old teacher, enabling him to emerge from out of the Abyss into the next Grade; and after some time, he advanced beyond the veil of the Abyss himself.

It was this Egregore which was responsible for the gradual spiritual growth and elevation of the Apostolic Minister to his own Holy Supernal Will, and thence to the link with the Supernal Order that enabled the legitimate formation of this Holy Thelemic Church as a valid vehicle of the 93 Current many years later -- one of several such links that exist, but the "only" one through the magical lineage of Alostrael. Soror Anadra drifted away soon after her channeling was done, precisely as predicted very early in the operation; but she was replaced by yet another priestess, who served for a time but was herself replaced with the current Oracle of the Church, Soror Aliana XCIII, a mystical daughter of Alostrael -- not a reincarnation -- who was born exactly ten months following the death of Leah Hirsig. And she too was predicted, in a remarkable manner -- as was the Oracle who preceded her -- all those years before, in the Akilnotuas Working. Such is the foreknowledge and praeterhuman ability of the Egregore to manipulate phenomenal reality in ways that our apish brains cannot even begin to fathom.

V: Astral Initiation via the Mechanism of the Egregore

"The Double" (Fini)"

The forms of Initiation into advanced spiritual states of awareness vary dramatically from system to system, but the "modus operandi" of the HTC is astral Initiation. This propels the sincere, dedicated candidate from his or her profane state of mundane realization to a genuine connection to the 93 Current through the intermediary activity of the Egregore thereof. It is a state of Initiation that is actuated by the ceremonial devices of Dedication and Confirmation, as pursued by the candidate himself or herself and assisted by a corresponding ritual of the Chapel of Abominations (the inner Sanctuary of the Supernal Gnosis of the HTC) carried out by the Apostolic Minister and the Oracle of the Church.

It is important to note that this is "not" self-Initiation, in the strict technical sense, because of the very real intervention of the Egregore. Yet it is absolutely necessary, in order for the aspirant to gain any real Initiatory benefit from this system, that he or she be pure of heart, true to his or her "pure will, unassuaged of purpose, delivered from the lust of result" ("L", 1:44); absolutely sincere in his or her approach, at all times; completely devoted to the Egregore of the Church, intimate with its Current and wholly willing to pursue his or her Holy Supernal Will, which is always where it directs one to go; unbothered by mundane difficulties and distractions, whether from tendencies of ill will or emotional burdens; always careful to live every aspect of one's life by the Law of Thelema as set forth in "The Book of the Law" and comprehended at all points in a profound light and not by a strictly literal interpretation; and never led astray from its holy Communion in favor of petty interests or inferior pursuits contrary in whatever way and to whatever extent to the best interest of the Egregore and to one's Holy Supernal Will.

As the dedicated and determined novice works his or her way, day in and day out, inching along through the rituals and practices of the Church -- all of which can be found in the soon-to-be-released "Breviary of the Beast "- he or she gets gradually nearer to the heart of the Egregore. Through untiring effort with such rituals as Rite 93, he or she moves slowly forward along the path of the fourfold Grade system laid out by the Church. By so doing, he or she progresses slowly but surely toward the Augoeides and beyond, to the "City of the Pyramids" and to complete harmony with the Egregore itself -- which is our own Holy Spirit of the 93 Current -- and thus with the Trinity of Blasphemy (Babalon, Beast and their Baphometic Bliss) from which it comes.

The degree system delineated in the forthcoming "Brevarium "also offers the members of our Church a multifaceted set of options wherein to approach work within the veins of its Egregore. There is, in the Chapel of Abominations, something appropriate for just about adult. Such is the extraordinary diversity and wonderful quality of the system of the interior Clerkship of the Holy Thelemic Church. One may find joy in pursuing the work of any number of its degrees, as one so wills, without feeling the weight of obligation -- for the system offers so many avenues that it is easy to find the routes that derive real passion for one's own particular interests.

"Guardians of the Veil" (Fini)"

As one progresses in the Chapel of Abominations, getting down to the meat and potatoes of the work of the Church, the Egregore opens one's perception to more and more of its unimaginable vistas. Thread by thread, as one proves oneself time and again by overcoming ordeals and persevering through dry spells, not faltering or falling away from the work no matter what, the veils are stripped from before one's eyes. Then -- as at last one comes to fully embrace the Egregore, receiving the full flood of the inspiration, insight and millionfold joy of its holy Current -- it will become clear that nothing could be more rewarding and no pursuit more worthy of pursuing.

Over the course of time, as one sheds the numerous tendencies and self-defeating urges that get in the way of the True Will -- obstacles against the Egregore which assists one thereto -- one benefits therefrom even more. As one gets rid of the emotional baggage and neurotic complexes, through application of the Law of Thelema and by disciplining oneself through strengthening the Will with the nourishing elements of the Current invoked in the rites, the Egregore becomes more capable of accelerating the evolution of the mundane mind toward harmonization with its overlying and indwelling occult Reality. It just takes incredible endurance, an unwillingness to ever give up, and an unswerving devotion to Oneself no matter what trouble oppresses or offends. It is through difficulty, after all, that one ascends to the stars -- "per ardua ad astra". And when failure becomes a learning experience, then it is no longer failure.

You will find great assistance in this fold of the Beast and the Whore, and wonderful gifts abound along the way; but not before you suffer tremendous toil and stumble into inevitable pitfalls. All of us suffer these hardships, and sometimes there is simply no way around them. But after all is said and done, you will find such happiness and joy as you never thought possible in your wildest imagination: for this is one of the few ways leading ultimately to the Summum Bonum, the True Wisdom and Perfect Happiness.

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Max Heindel - Teachings Of An Initiate
Francesca De Grandis - Goddess Initiation

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Eye For An Eye Principle

Early sources of this classical principle of justice are the Law Tablets of King Hammurabi (1760 BC) and the Torah (Exodus 21:23-27, Deuteronomy 19:17-21). The principle is called Lex Talionis ("measure for measure") It might have originated from a need to temper a common tendency of the people to execute too severe punishments, thereby causing instability. Lex Talionis differs in form throughout a long history. Early on, the practice of recording prescribed punishments for specific crimes developed. Among other variants, there is also the principle of the "mirror punishment", which is more in the spirit of the original idea. That is Also Called "retributive justice" - to punish the offender in proportion to the amount of harm caused by the offense. The offender can also, in another version of "retributive justice", be punished in proportion to the amount of unfair advantage that he has gained by the offense. Much more can be said about this. What matters for this essay is that the concept of "Eye for an eye" is in the roots of the law systems – and in most peoples general perceptions on justice – in the western world until this day.

What also matters for this essay is that although the concept might seem almost omnipresent, it is a human idea, not a cosmic law. aleister crowley shows this clearly, when discussing Karma:

"The idea of Karma has been confused by many who ought to have known better, including the Buddha, with the idea of poetic justice and of retribution;" "...Karma does not act in this tit-for-tat way. An eye for an eye is a sort of savage justice, and the idea of justice in our human sense is quite foreign to the Constitution of the Universe. Karma is the Law of Cause and Effect. There is no proportion in it?s operations. Once an accident occurs it is impossible to say what may happen; and the Universe is one stupendous accident; If we eat too much salmon we get indigestion and perhaps nightmare. It is silly to suppose that a time will come when a salmon will eat us, and find us disagree."

Books in PDF format to read:

Rabbi Michael Laitman - The Kabbalah Experience
Anonymous - Wicca Beliefs And Practices
Alice Bailey - Telepathy And The Etheric Vehicle
Moses Maimonides - The Guide For The Perplexed

Concerning Blasphemy

Book: Concerning Blasphemy by Aleister Crowley

Concerning "Blasphemy" in General And the Rites of Eleusis in Particular ALEISTER CROWLEY. This essay first appeared in The Bystander during Crowley's staging of the Rites of Eleusis at Caxton Hall, London in 1910.

Download Aleister Crowley's eBook: Concerning Blasphemy

Books in PDF format to read:

Rabbi Michael Laitman - Basic Concepts In Kabbalah
Aleister Crowley - Liber 161 Concerning The Law Of Thelema
Aleister Crowley - Liber 106 Concerning Death
Aleister Crowley - Concerning Blasphemy

Vibrating Sacred Names Or Words

Many people have been asking me..... How do you Vibrate a word or name like the Sacred Names of God in the "Lesser Banishing Ritual of the Pentagram" LBRP or Middle Pillar Ritual and other Rituals? Well, it is quite easy. To put it simple... you stretch the name out, making it much longer. For Example: The name "Puzuzu"... now let's vibrate it.... Puuuuuuuuzzzzuuuuuuuuuzzzuuuuuuu. You are mainly stretching out the vows of the word or name. Remember... you should be exhaling when vibrating a name or word. Yes sometimes you may run out of air with a longer name, but with practice you will be able to use much more breath.
Now let's take one of many Sacred names of God..... "Agla" now we'll vibrate it..... AAAAAAAhhhh-Glaaaaaaaaaaaaahhhh.
When you vibrate the name... try to feel it permeate your entire being and try to send it out into the Universe. Imagine it carrying out the vibration across the galaxy to God himself. Feel it vibrate all the parts of your body.

You must understand that certain words or names have Power when used correctly, with the proper tonal qualities and pitch and it attracts energies of the beings that are associated with them. When vibrating names of God... you are calling out to him and asking his Divine Presence to descend upon you. After much Practice you will feel his power as you vibrate his name. For it is the Power of the spoken word. Sort of a Hotline to God and his Hierarchy.
There are many Names of God that can be used to vibrate.... it all depend on whom you wish to invoke.
Also... it does not have to be a name of God. It can be a word such as "Om" which means, the Divine which manifests in all that is. It is the beginning and the end... the Alpha and the Omega.

Now for you perfectionists out there.... yes there are other more complex ways to vibrate names and words. I am simply giving the basics to those who are in the beginning stages of learning.... to help them get started on Path to enlightenment.
To help them Invoke God so he may hear their needs.

One last word of advice.... Always treat names of God with respect, for God is a Hierarchy of many beings that make up the whole and he will come when properly called upon and he will cast down those whom do not give respect.

Suggested ebooks:

Aengor - Origin Of The Names Of The Days
Anonymous - Divination Spreads

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Leaving The Abbey Of Thelema

During my stay I was fortunate enough to be introduced to a man whose grandfather had known Crowley when he first arrived in Cefalu. Crowley had fallen in love with his grandfather's beautiful house, tucked away in the hills just north of the town centre. He desperately wanted to buy or rent it in order to found the Abbey of Thelema, but the offer was turned down and Crowley had to choose the smaller farmhouse.

This man stressed over and over how huge the impact Crowley and his followers had made on Cefalu at the time. He was a free man, something they had never encountered before.

I was told of the relationship between Crowley and Monsignor Campo, the Director of the School of Archbishops, a religious training school which is still situated near to the ancient Cathedral. Campo was an original thinker who had studies the unorthodox work of the Dutch philosopher Kant. Given his position, he trod a thin line with the church. Crowley and Campo had many in-depth conversations concerning religion and Philosophy.

To this day, Monsignor Campo's diaries are banned from public view. The man I spoke to has tried to access them, in the interests of literature, to study Campo's subversive views and find any references to the conversations he had with Crowley, but without success.

Much speculation exists as to why Crowley was expelled from Sicily. It has been suggested that he fell foul of a facist purge on all occult and secret societies; that Mussolini had a general dislike of Crowley and even that his followers were spying for the British Government, with the Abbey as a cover. Although the Archbishop of Cefalu disliked Monsignor Campo he tolerated him, however, he hated Crowley because of his public display of free thinking, and so instigated the expulsion of the Thelemites. The Scottish journalist in Cefalu was not only working for the British press but was also in the pay of the Archbishop, who commissioned him to write outrageous lies to stir unrest in Britain and to get the attention of Mussolini. Under pressure to keep the huge power of the church as an ally, Mussolini sent spies to gather information about the Thelemites' scandalous activities to secure an expulsion order. However, they returned from the Abbey and said nothing was going on. Still being badgered by the Archbishop, it was not the answer Mussolini needed. Calling the spies stupid, he secured the order anyway. When it was served, Crowley argues that it was for him only and not his followers. Mussolini angrily issued another order and Crowley lost his beloved Abbey in May 1923.

Before he died in 1947, Aleister Crowley wrote that his stay at the Abbey of Thelema was definitely one of the happiest times of his life.

Suggested ebooks:

Wim Van Den Dungen - Enoch And The Day Of The End
Aleister Crowley - Liber 161 Concerning The Law Of Thelema

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Aleister Crowley View On Holy Guardian Angel

Within the system of Thelema founded by Aleister Crowley in 1904, the Holy Guardian Angel is the "Silent Self", representative of one's truest divine nature.

In some branches of occultism, the term is so widely known that HGA has become a common abbreviation even in non-English-speaking countries. Crowley seems to consider it equivalent to the Genius of the Hermetic Order of the Golden Dawn, the Augoeides of Iamblichus, the Atman of Hinduism, and the Daemon of the ancient Greeks. He borrowed the term from the Grimoire "The Sacred Magic of Abramelin the Mage".

Even though the Holy Guardian Angel is, in a sense, the “higher self”, it is often experienced as a separate being, independent from the adept. In the system of Thelema, the single most important goal is to consciously connect with one’s Holy Guardian Angel, a process termed “Knowledge and Conversation.” By doing so, the magician becomes fully aware of his own True Will.

For Crowley, this event was the single most important goal of any adept:

It should never be forgotten for a single moment that the central and essential work of the Magician is the attainment of the Knowledge and Conversation of the Holy Guardian Angel. Once he has achieved this he must of course be left entirely in the hands of that Angel, who can be invariably and inevitably relied upon to lead him to the further great step—crossing of the Abyss and the attainment of the grade of Master of the Temple.

Variations in Crowley's view

Crowley only espouses a view that the Holy Guardian Angel is the 'silent self' in his early life. In his seventies, when composing Magick Without Tears, he presents a very different view. According to this definition, the Holy Guardian Angel is not one's 'self', but an independent and discrete being, who may have been a human like oneself at one stage:

Now, on the other hand, there is an entirely different type of angel; and here we must be especially careful to remember that we include gods and devils, for there are such beings who are not by any means dependent on one particular element for their existence. They are microcosms in exactly the same sense as men and women are. They are individuals who have picked up the elements of their composition as possibility and convenience dictates, exactly as we do ourselves... I believe that the Holy Guardian Angel is a Being of this order. He is something more than a man, possibly a being who has already passed through the stage of humanity, and his peculiarly intimate relationship with his client is that of friendship, of community, of brotherhood, or Fatherhood. He is not, let me say with emphasis, a mere abstraction from yourself; and that is why I have insisted rather heavily that the term 'Higher Self' implies a damnable heresy and a dangerous delusion."

Suggested ebooks:

Aleister Crowley - The Works Of Aleister Crowley Vol I Part 2
Kenneth Grant - Aleister Crowley And The Hidden God

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The Holy Guardian Angel

Even though the holy Guardian Angel (or HGA) is, in a sense, the “higher self”, it is often experienced as a separate being, independent from the adept. In the system of the A.A. magical order, the single most important goal is to consciously connect with one’s HGA, a process termed “Knowledge and Conversation.” By doing so, the magician becomes fully aware of his own True Will. For Crowley, this event was the single most important goal of any adept:

It should never be forgotten for a single moment that the central and essential work of the Magician is the attainment of the Knowledge and Conversation of the Holy Guardian Angel. Once he has achieved this he must of course be left entirely in the hands of that Angel, who can be invariably and inevitably relied upon to lead him to the further great step—crossing of the Abyss and the attainment of the grade of Master of the Temple.

In most of his writings, Crowley described the Holy Guardian Angel as one's "Silent Self", at times equitable with one's deepest unconscious. In later writings, he insisted that the HGA is an entirely separate and objective being. Whichever position is taken, the object remains the same—to gain an intimate spiritual connection so that one's True Will can become fully known and manifested. When using the Tree of Life as a guide, this event occurs in the Sphere of Tiphareth.

Crowley wrote Liber Samekh as an example of a ritual designed specifically for attaining the Knowledge and Conversation with one’s HGA. In his notes to this ritual, Crowley sums up the key to success: “INVOKE OFTEN.” Another detailed description of the general operation is given in The Vision and the Voice, Aethyr 8

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Liber Resh Vel Helios Subfigura 200

0. These are the adorations to be performed by aspirants to the A.·. A.·.

1. Let him greet the Sun at dawn, facing East, giving the sign of his grade. And let him say in a loud voice:
Hail unto Thee who art Ra in Thy rising, even unto Thee who art Ra in Thy strength, who travellest over the Heavens in Thy bark at the Uprising of the Sun. Tahuti standeth in His splendour at the prow, and Ra-Hoor abideth at the helm.
Hail unto Thee from the Abodes of Night!

2. Also at Noon, let him greet the Sun, facing South, giving the sign of his grade. And let him say in a loud voice:
Hail unto Thee who art Ahathoor in Thy triumphing, even unto Thee who art Ahathoor in Thy beauty, who travellest over the heavens in thy bark at the Mid-course of the Sun. Tahuti standeth in His splendour at the prow, and Ra-Hoor abideth at the helm.
Hail unto Thee from the Abodes of Morning!

3. Also, at Sunset, let him greet the Sun, facing West, giving the sign of his grade. And let him say in a loud voice:
Hail unto Thee who art Tum in Thy setting, even unto Thee who art Tum in Thy joy, who travellest over the Heavens in Thy bark at the Down-going of the Sun. Tahuti standeth in His splendour at the prow, and Ra-Hoor abideth at the helm.
Hail unto Thee from the Abodes of Day!

4. Lastly, at Midnight, let him greet the Sun, facing North, giving the sign of his grade, and let him say in a loud voice:
Hail unto thee who art Khephra in Thy hiding, even unto Thee who art Khephra in Thy silence, who travellest over the heavens in Thy bark at the Midnight Hour of the Sun. Tahuti standeth in His splendour at the prow, and Ra-Hoor abideth at the helm.
Hail unto Thee from the Abodes of Evening.

5. And after each of these Invocations thou shalt give the sign of silence, and afterward thou shalt perform the adoration that is taught thee by thy Superior. And then do thou compose Thyself to holy meditation.

6. Also it is better if in these adorations thou assume the God-form of Whom thou adorest, as if thou didst unite with Him in the adoration of That Which is beyond Him.

7. Thus shalt thou ever be mindful of the Great Work which thou hast undertaken to perform, and thus shalt thou be strengthened to pursue it unto the attainment of the Stone of the Wise, the Summum Bonum, True Wisdom and Perfect Happiness.

Free eBooks (Can Be Downloaded):

Aleister Crowley - Liber 175 Astarte Vel Liber Berylli
Aleister Crowley - Liber Al Vel Legis
Aleister Crowley - Liber 216 Vel The I Ching
Aleister Crowley - Liber Al Vel Legis Scans

Liber 015 Ecclesiae Gnosticae Catholicae Canon Missae

Book: Liber 015 Ecclesiae Gnosticae Catholicae Canon Missae by Aleister Crowley

The central public and Private rite of Ordo Templi Orientis and its ecclesiastical arm, Ecclesia Gnostica Catholica. Several equally cannonical versions, with slight variations, of this document exist, published in several sources. This is a O.T.O. document. Originally Written in 1913

Download Aleister Crowley's eBook: Liber 015 Ecclesiae Gnosticae Catholicae Canon Missae

Books in PDF format to read:

Aleister Crowley - Liber 220 Al Vel Legis The Book Of The Law Scans
Aleister Crowley - Liber 064 Israfel Or Liber Anubis
Aleister Crowley - Liber 017 Fake Liber Iao Or The Book Of Holy Kisses
Aleister Crowley - Liber 015 Ecclesiae Gnosticae Catholicae Canon Missae

Rose Armenian Waiter

I have for some time been fascinated with the name "Aiwass", again the first version of the name, which Crowley understood as being the true author of Liber L vel Legis (AKA Liber AL).

Where did this name come from? And what if anything does it mean or can it tell us about the origin of the author?

One thing not generally known is that "Aiwass" was in fact a common term, an English transliteration of an apparently Turkish word, though ultimately of Armenian origin, which described a certain kind of servant in the employ of wealthy and noble Turkish families. The "Aiwass" had a number of different duties, one of which, interestingly was as a messenger.

We read for example the following description of Turkish women and their escorts, published 1877 in London Society:

"At that time, cloaked and 'yashmaked' groups, preceded by an 'aiwass' (messenger) carrying a paper lantern, flit about the usually silent streets and lanes of the Mussulman city".

And then we have this more specific explanation of the word in an 1886 book, Eastern Life and Scenery":

"The aiwass is the general useful servant of the whole [Turkish] house; several are employed in large families: they carry the dinners, execute commissions, and do most of the hard work. Aiwass are frequently called upon to accompany parties of the women and children who are not entitled to expect the escort of a lalla. These aiwass are mostly Armenians, free servants receiving wages..."

Thus, we see that that prior to 1904, the word Aiwass (transliterated also ayvaz) was already associated with the idea of being a messenger, or providing a specific service.

Another, even more interesting, meaning for the word is one associated again particularly with Armenians, and this is the idea of a servant who brings the food to the table from the kitchen. In other words, it means "waiter".

We read, in 1854, in Chamber's journal of popular literature of an ayvaz "or servant attending on the guests", and in 1858, a commercial dictionary explains that an ayvaz is "a scullion who attends at meals in Turkey, usually an Armenian." From The Sultan and His People published in 1857, we read that at a Turkish table "different preparations of food are successively placed by the ayvaz or scullion."

Also, a number of mid-20th-century books on Turkish theater point out that stock characters include an Armenian waiter or butler called an ayvaz.

Now, let us recall something from the origin myth of Thelema. Crowley tells us that it was Rose in fact who initially came into contact with the spirit entities that would eventually manifest as the author of Liber AL. It was Rose who said, mysteriously, and irritatingly (to Crowley), "they are waiting for you". A couple of days later, Crowley recorded in his diary that Rose had revealed to him "the waiter was Horus." He notes that the use of that word, "waiter", may have been "another sneer", presumably on his own part in doubting Rose, but it seems he could have and probably did convey this doubt to Rose, and maybe even used that sneer "waiter" to refer to her informant. Of course it is possible that Rose herself used the word "waiter".

A few days later, Crowley is not precise about the date, Rose corrected his understanding regarding the name of her informant. Yes, it was Horus who was the relevant deity, but he had sent an Earthly messenger to actually talk to Rose, and eventually Crowley. And that messenger's name was Aiwass.

Crowley, in Equinox of the Gods, indicates that name was unfamiliar to him, and that he imagined Rose might have made it up because it sounded something like "Aiwa", the Arabic for "yes". But it also sounded exactly like aiwass, the Turkish or Armenian word for a "messenger" or "waiter".

Now, you might object, what would an Armenian waiter be doing in Egypt? As it turns out, Crowley in Confessions describes an encounter he had with an aiwass, an Armenian waiter, during an earlier trip to Egypt:

"I reached Aden on the ninth. It must be a perfectly ghastly place to live in. As I was to land in Egypt, I had to be quarantined for a day at Moses' Wells, regulation being that one must be eleven days out from Bombay, in case of plague. Moses' Wells is the most hateful place I have ever been in, with the possible exception of Gibraltar. I note in my diary that the food was "beastly, and abominable, and absurdly dear". If I remember correctly, it was cooked by a Greek and served by an Armenian."

And as Crowley tells us, in 1904 he and his wife had an entourage of servants in Egypt, and so many were they that he himself did not keep track of them and their names and duties. They had a head servant for that, whose name he can only vaguely recall, and anyway, in a Victorian household, even in Egypt, his wife would have been more likely to have had some knowledge of the servants and their responsibilities.

It may have even been the case that Crowley employed an Armenian waiter, without his being aware of it. And Rose, perhaps miffed that Crowley had made fun of her by calling her informant a "waiter", decided a few days later to call him exactly that. Of course Crowley may have been made aware of the joke, or made up the name himself as part of a joke to convey in the myth.

What we do know is that the word aiwass, or as it was also transliterated, aiwaz or even ayvaz, was not a new or unknown word, even in English, especially in the part of the world in which Crowley encountered Aiwaz.

Additionally, the link of the word to Armenians specifically may have something to do with the fact that Aiwass or Ayvaz is an Armenian name, allegedly of some long standing, though it was claimed the family originally had come from Gallicia, north of the Carpathians.

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Anonymous - The Urantia Papers
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