But she said: the ordeals I write not: the rituals shall be half known and half concealed: the Law is for all. This that thou writest is the threefold book of Law . The Book of the Law or Liber AL vel Legis is the central sacred text of the occult tradition of Thelema. Here you can download The Book of the Law by Aleister Crowley also known as ' Liber AL vel Legis sub figura CCXX as delivered by XCIII.
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Liber AL vel Legis commonly known as The Book of the Law, is the central sacred text of Thelema, allegedly written down from dictation mostly by Aleister Crowley. "Do what thou wilt shall be the whole of the Law." This oft-misunderstood phrase, which forms the basis for Crowley's practice of Magick, is found in The Book of. The Book of the Law [Aleister Crowley] on musicmarkup.info *FREE* shipping on qualifying offers. Do what thou wilt shall be the whole of the Law.
Although she could see nothing, she did seem to enter into a light trance and repeatedly said, "They're waiting for you! However, on the 18th, after he invoked Thoth the god of knowledge , she mentioned Horus by name as the one waiting for him. Crowley, still skeptical, asked her numerous questions about Horus, which she answered accurately supposedly without having any prior study of the subject: Force and Fire I asked her to describe his moral qualities. Deep blue light. I asked her to describe the conditions caused by him. This light is quite unmistakable and unique; but of course her words, though a fair description of it, might equally apply to some other.
Knew his enemy. I asked, "Who is his enemy? Knew his lineal figure and its color. Knew his place in temple. Knew his weapon from a list of 6. Knew his planetary nature from a list of 7 planets. Knew his number from a list of 10 units. Picked him out of a Five, b Three indifferent, i,e, arbitrary symbols.
We cannot too strongly insist on the extraordinary character of this identification. Calculate the odds! Lawrence Sutin says this ritual described Horus in detail, and could have given Rose the answers to her husband's questions. Much to Crowley's initial amusement, she passed by several common images of the god, and went upstairs. From across the room  Rose identified Horus on the stele of Ankh-ef-en-Khonsu , then housed under inventory number since moved to the Egyptian Museum of Cairo, number A The stela would subsequently be known to Thelemites adherents of Thelema as the "Stele of Revealing.
Between 23 March and 8 April, Crowley had the hieroglyphs on the stele translated. Also, Rose revealed that her "informant" was not Horus himself, but his messenger, Aiwass. The apartment was on the ground floor, and the "temple" was the drawing room. Crowley described the encounter in detail in The Equinox of the Gods , saying that as he sat at his desk in Cairo, the voice of Aiwass came from over his left shoulder in the furthest corner of the room.
This voice is described as passionate and hurried, and was "of deep timbre, musical and expressive, its tones solemn, voluptuous, tender, fierce or aught else as suited the moods of the message. Not bass—perhaps a rich tenor or baritone. Crowley also got a "strong impression" of the speaker's general appearance.
Aiwass had a body composed of "fine matter," which had a gauze-like transparency. Further, 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 lest their gaze should destroy what they saw.
The dress was not Arab; it suggested Assyria or Persia, but very vaguely. The writing also recorded Crowley's own thoughts. Rather he said that the experience was exactly like an actual voice speaking to him. This resulted in a few transcription errors, about which the scribe had to later inquire. Yet in these Books did Aleister Crowley, the master of English both in prose and in verse, partake insofar as he was That.
Compare those Books with The Book of the Law! The style [of the former] is simple and sublime; the imagery is gorgeous and faultless; the rhythm is subtle and intoxicating; the theme is interpreted in faultless symphony. There are no errors of grammar, no infelicities of phrase. Each Book is perfect in its kind. I, daring to snatch credit for these [ Such a theory would further imply that I am, unknown to myself, possessed of all sorts of praeternatural knowledge and power.
Both Freudian and Jungian theory are on the side of such an assumption The book was written. And he became the mouthpiece for the Zeitgeist, accurately expressing the intrinsic nature of our time as no one else has done to date. For one thing, it knocked my Buddhism completely on the head. I was bitterly opposed to the principles of the Book on almost every point of morality.
The third chapter seemed to me gratuitously atrocious. It would be several years before it was found, and the first official publication occurred in The Book of the Law annoyed me; I was still obsessed by the idea that secrecy was necessary to a magical document, that publication would destroy its importance. I determined, in a mood which I can only describe as a fit of ill temper, to publish The Book of the Law, and then get rid of it for ever.
In several cases, stanzas from the Stele of Revealing were inserted within the text. Chapter 1[ edit ] For example, chapter 1, page 2, line 9 was written as "V. On page 6 of chapter 1, the following is in the original manuscript: And the sign shall be my ecstasy, the consciousness of the continuity of existence, the unfragmentary non-atomic fact of my universality.
This was later changed to: And the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body.
Whether the urgings to war and violence found in the third chapter of the Book of the Law, and to a lesser extent in the second chapter, are meant as metaphorical magical formulae of fiery energy, or are actual exhortations to conquer on the plane of political and temporal power, or both, is a controversial issue.
Starting with the English occult group known as the Golden Dawn, to which Crowley belonged early in his life, ceremonial magicians attached to Harpocrates an attribute he probably did not possess in ancient Egyptian religion -- his finger pressed to his lips seemed to be a hushing gesture, making him the god of silence, which is an important mystical principle. The finger at the lips is now considered by scholars to have been akin to a thumb-sucking gesture of childishness.
When Crowley revised the Tarot trump Judgment in the last few years of his life he reflected this change in scholarly consensus, making the finger at the lips of Harpocrates a gesture of childlike wonder at new adventures and possibilities.
Throughout the book two other mythic figures stand out, the Great Beast and Scarlet Woman named Babalon. These characters are familiar in Western culture from the Biblical Apocalypse of John, where they appear as evil spirits in animal and human form whose coming marks the end times.
They are avatars of solar power and sexual force. Crowley was himself the holder of the Beast office and Rose was his original Scarlet Woman. Simply to list all the themes of the Book of the Law would be a lengthy and difficult task. The subject requires individual study.
To Crowley the book is central and regardless of one's own relationship to it, Crowley's work and his curriculum of practices can only be understood with respect to his ongoing process of interpretation of Liber AL. In the two-thousand-year cycle ended with the new Prophecy. Now Christianity and other remnants of Osiris have only the unholy clutch on continued existence that is the province of the undead, and like zombies they are crumbling away with the loss of their vital force.
Soon they will be gone and the true era of Freedom will reach fruition. The two World Wars were caused by the publication of the Book of the Law with its superhumanly intelligent predictions of war. Later, it was Rose who filled in the lost phrase:. The last chapter contains a few spelling changes, and includes large chunks inserted from Crowley's paraphrase of The Stele of Revealing.
The phrase "Force of Coph Nia", which is found in chapter 3, on page 64 verse 72 , was filled in by Rose Kelly because that place in the manuscript had been left incomplete as not having been properly heard by Crowley during the supposed dictation. Although the "messenger" of Liber AL was Aiwass, each chapter is presented as an expression of one of three god-forms: Nuit , Hadit , and Ra-Hoor-Khuit.
The first chapter is spoken by Nuit, the Egyptian goddess of the night sky, called the Queen of Space. Crowley calls her the "Lady of the Starry Heaven, who is also Matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being.
The second chapter is spoken by Hadit, who refers to himself as the "complement of Nu," i. As such, he is the infinitely condensed point, the center of her infinite circumference. Crowley says of him, "He is eternal energy, the Infinite Motion of Things, the central core of all being.
The manifested Universe comes from the marriage of Nuit and Hadit; without this could no thing be.
This eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore, everything that exists is a "crystallisation of divine ecstasy", and "He sees the expansion and the development of the soul through joy.
Crowley sums up the speakers of the three chapters thus, "we have Nuit, Space, Hadit, the point of view; these experience congress, and so produce Heru-Ra-Ha , who combines the ideas of Ra-Hoor-Khuit and Hoor-paar-kraat. Thanks in large part to The Comment , interpretation of the often cryptic text is generally considered by Thelemites a matter for the individual reader.
Crowley wrote about Liber AL in great detail throughout the remainder of his life, apparently attempting to decipher its mysteries.
The emancipation of mankind from all limitations whatsoever is one of the main precepts of the Book. Aiwass, uttering the word Thelema with all its implications , destroys completely the formula of the Dying God.
Thelema implies not merely a new religion, but a new cosmology, a new philosophy, a new ethics. It co-ordinates the disconnected discoveries of science, from physics to psychology, into a coherent and consistent system.
Its scope is so vast that it is impossible even to hint at the universality of its application. The child is not merely a symbol of growth, but of complete moral independence and innocence. We may then expect the New Aeon to release mankind from its pretence of altruism, its obsession of fear and its consciousness of sin. It will possess no consciousness of the purpose of its own existence.
It will not be possible to persuade it that it should submit to incomprehensible standards; it will suffer from spasms of transitory passion; it will be absurdly sensitive to pain and suffer from meaningless terror; it will be utterly conscienceless, cruel, helpless, affectionate and ambitious, without knowing why; it will be incapable of reason, yet at the same time intuitively aware of truth.
I might go on indefinitely to enumerate the stigmata of child psychology, but the reader can do it equally for himself, and every idea that comes to him as characteristic of children will strike him as applicable to the events of history since , from the Great War to Prohibition. And if he possess any capacity for understanding the language of symbolism, he will be staggered by the adequacy and accuracy of the summary of the spirit of the New Aeon given in The Book of the Law.
The general method that Crowley used to interpret the obscurities of Liber AL was the Qabalah , especially its numerological method of gematria. He writes, "Many such cases of double entendre, paronomasia in one language or another, sometimes two at once, numerical-literal puzzles, and even on one occasion an illuminating connexion of letters in various lines by a slashing scratch, will be found in the Qabalistic section of the Commentary.
Now there was enough comprehensible at the time to assure me that the Author of the Book knew at least as much Qabalah as I did: I discovered subsequently more than enough to make it certain without error that he knew a very great deal more, and that of an altogether higher order, than I knew; finally, such glimmerings of light as time and desperate study have thrown on many other obscure passages, to leave no doubt whatever in my mind that he is indeed the supreme Qabalist of all time.
He considered the various gematria values of certain key words and phrases, overlapping between the English, Greek, and Hebrew languages, as evidence of the Book's praeterhuman origin.
It also claims to be the utterance of an illuminated mind co-extensive with the ultimate ideas of which the universe is composed. How could he prove that he was in fact a being of a kind superior to any of the human race, and so entitled to speak with authority? He showed his KNOWLEDGE chiefly by the use of cipher or cryptogram in certain passages to set forth recondite facts, including some events which had yet to take place, such that no human being could possibly be aware of them; thus, the proof of his claim exists in the manuscript itself.
It is independent of any human witness. The study of these passages necessarily demands supreme human scholarship to interpret— it needs years of intense application. A great deal has still to be worked out. But enough has been discovered to justify his claim; the most sceptical intelligence is compelled to admit its truth. This matter is best studied under the Master Therion, whose years of arduous research have led him to enlightenment.
On the other hand, the language of most of the Book is admirably simple, clear and vigorous.
No one can read it without being stricken in the very core of his being. These facts are appreciable by everyone; but are better understood with the help of the Master Therion.
The existence of true religion presupposes that of some discarnate intelligence, whether we call him God or anything else. And this is exactly what no religion had ever proved scientifically. And this is what The Book of the Law does prove by internal evidence, altogether independent of any statement of mine.
This proof is evidently the most important step in science that could possibly be made: The immense superiority of this particular intelligence, AIWASS, to any other with which mankind has yet been in conscious communication is shown not merely by the character of the book itself, but by the fact of his comprehending perfectly the nature of the proof necessary to demonstrate the fact of his own existence and the conditions of that existence. And, further, having provided the proof required.
Crowley would later consider the subsequent events of his life, and the apparent fulfilment of certain 'predictions' of the book, as further proof:.
The author of The Book of the Law foresaw and provided against all such difficulties by inserting in the text discoveries which I did not merely not make for years afterwards, but did not even possess the machinery for making. Some, in fact, depend upon events which I had no part in bringing about.
Crowley believed that Jones later went on to "discover the Key of it all" as foretold in the book II: Crowley believed that Jones' discovery of the critical value of 31 gave Crowley further insight into his qabalistic understanding and interpretation of the book. Upon receiving notification of this discovery, Crowley replied:. CCXX has unfolded like a flower. All solved, even II. And oh! Based on several passages, including: He wrote two large sets of commentaries where he attempted to decipher each line.
However, he was not satisfied with these attempts. He recalls in his confessions p. I understand at last that this idea is nonsense.
The Comment must be an interpretation of the Book intelligible to the simplest minds, and as practical as the Ten Commandments. Years later in while in Tunis, Tunisia, Crowley received his inspiration.
He published the Comment in the Tunis edition of AL , of which only 11 copies were printed, and  what was to become called simply The Comment which is also called the Short Comment or Tunis Comment , and signed it as Ankh-f-n-khonsu lit. It advises the reader that the "study" of the Book is forbidden and states that those who "discuss the contents" are to be shunned. It also suggests that the book be destroyed after first reading.
Crowley later tasked his friend and fellow O. Crowley's former secretary Israel Regardie argued in his biography of Crowley, The Eye in the Triangle , that Aiwass was an unconscious expression of Crowley's personality. Regardie argued: The man Crowley was the lowest rung of the hierarchical ladder, the outer shell of a God, even as we all are, the persona of a Star It seems to me that basically this Liber Legis is no different".
Regardie also noted resemblances between The Book of the Law and these latter holy books, such as the inclusion of "rambling, unintelligible" passages, "some repugnant to reason by their absurdity, and their jarring goatish quality".
In Crowley wrote: My "conscience" is really an obstacle and a delusion, being a survival of heredity and education.