Tag Archives: comment

Overthrowing the Old Gods

Overthrowing the Old Gods: Aleister Crowley and the Book of the Law by Don Webb, the 2013 paperback from Inner Traditions, which includes a commentary on Liber AL vel Legis by Michael A Aquino, and includes, as part II, the collection of essays once available in the old Rûna-Raven Press book Aleister Crowley: The Fire and the Force as well, is part of the collection at the Reading Room courtesy of the publisher.

Don Webb Overthrowing the Old Gods from Inner Traditions

“Received by Aleister Crowley in April 1904 in Cairo, Egypt, The Book of the Law is the most provocative record of magical working in several hundred years, affecting not only organizations directly associated with Crowley such as the Ordo Templi Orientis but also Wicca, Chaos Magic, and the Temple of Set.

Boldly defying Crowley’s warning not to comment on The Book of the Law, Ipsissimus Don Web provides in-depth interpretation from both Black and White Magickal perspectives, including commentary from Michael A. Aquino, Ph.D., who served as High Priest of the Temple of Set from 1975 to 1996. Webb examines each line of the Book in the light of modern psychology, Egyptology, existentialism, and competing occult systems such as teachings of G. I. Gurdjieff and contemporary Left-Hand Path thought. Discarding the common image of Crowley formulated in a spiritually unsophisticated time when the devotee of the Left-Hand Path was dismissed as a selfish evildoer, Webb unveils a new side of Crowley based on his adoption of the Loki archetype and his aim to become a vessel of love for all humanity. In so doing, he shows how The Book of the Law is connected to both Right- and Left-Hand Paths and reveals how Crowley’s magickal path of mastery over the self and Cosmos overthrew the gods of old religion, which had kept humanity asleep to dream the nightmare of history.

Providing in-depth analysis of Crowley’s sources and Webb’s own self-identification with the First Beast of Revelation from a profound esoteric perspective, Webb takes his views out of the Golden Dawn matrix within which he received The Book of the Law and radically recasts the Cairo Working as a text of personal sovereignty and a relevant tool for personal transformation.” — back cover

 

The Hermetic Library Reading Room is an imaginary and speculative future reification of the library in the physical world, a place to experience a cabinet of curiosities offering a confabulation of curation, context and community that engages, archives and encourages a living Western Esoteric Tradition. If you would like to contribute to the Hermetic Library Reading Room, consider supporting the library or contact the librarian.

The Commentaries of AL dust cover

A little while back I posted about the copy of The Commentaries of AL, Volume V No 1 of what is sometimes called the Red Equinox, by Aleister Crowley and another (Marcelo Ramos Motta), the 1975 first edition hardcover from Weiser Books, that is part of the collection at the Reading Room.

Marcelo Ramos Motta and Aleister Crowley's The Commentaries of AL from Weiser Books

In that post I mentioned that mine was without the dust cover and asked if anyone with a physical copy of this that still has the dust cover would let me know what the inside flap for this book has to say, if anything, about itself. Clifford B recently sent me scans of the dust cover from his copy of this book so I could take a gander. The inside back cover dust copy is an ad for Weiser’s edition of The Equinox, Vol I Nos 1–10, and for The Equinox, Vol 3 No 1, but the inside front dust copy and back cover speak about this volume.

Marcelo Ramos Motta Commentaries of AL front cover

The Commentaries of AL
by Aleister Crowley and Marcelo Motta

The Commentaries of AL introduces a new series of The Equinox as Volume 5 Number 1, released under the auspices of Marcel Motta, the current Praemonstrator of the A∴A∴ It is the first book to bear the Imprimatur of the Order since the publication of Liber Aleph in 1962.

Liber AL vel Legis—The Book of the Law—is an Initiated text whose doctrine is propounded in 220 verses that are to be the guiding principles of makind for the next 2000 years. It was communicated in 1904 through Aleister Crowley, who continually sought to elucidate the mystery of this Book in all his subsequent works. His major effort, the New Comment, was written in the 1920’s.

Crowley’s supremely modern point of view in the New Comment has been heightened by Marcelo Motta’s editing, which seeks to eliminate matter of non-magickal value, and other material easily consulted in the published writings of the A∴A∴, now more readily available than in Crowley’s own lifetime. He has himself written an extensive commentary (carefully distinguished by typestyle) that weaves in and through Crowley’s writing with an artistry both provoking and illuminating.

He or she who seeks to penetrate these pages with honesty and courage will be brought to a deeper understanding of the significance of Liber AL, whose law was given for every man and every woman.” — inside front dust copy

Marcelo Ramos Motta Commentaries of AL back cover

. . . 26. These slay, naming your enemies; & they shall fall before you.

Serious students will understand that ‘they shall fall before you’ does not necessarily mean that you shall slay them. Also, unserious students had better beware of trying to employ this magickal formula: ‘thou hast no right by to do thy will.’

Perhaps the following apologue will be of help:

A profane lew a beetle before Ra-Hoor-Khuit, naming a person he considered his enemy; and soon after, the profane went mad.

An Initiate slew a beetle before Ra-Hoor-Khuit, naming the person he considered his worst enemy, that is, himself; and soon after, he became a Master of the Temple.

AUGMN.” — Commentaries of AL, Chapter 3, Verse 26, as appears on the back cover

 

The Hermetic Library Reading Room is an imaginary and speculative future reification of the library in the physical world, a place to experience a cabinet of curiosities offering a confabulation of curation, context and community that engages, archives and encourages a living Western Esoteric Tradition. If you would like to contribute to the Hermetic Library Reading Room, consider supporting the library or contact the librarian.

The Law is for All

The Law Is for All: The Authorized Popular Commentary of Liber Al Vel Legis Sub Figura CCXX, The Book of the Law by Aleister Crowley, edited by Louis Wilkinson and Hymenaeus Beta, the 2002 softcover third printing of the first edition from New Falcon Publications, is part of the collection at the Reading Room.

Aleister Crowley, Louis Wilkinson and Hymenaeus Beta's The Law is for All from New Falcon Publications

It is worth noting that in this edition, on page 192, “A Paraphrase of the Inscriptions upon the Obverse of the Stèle of Revealing” has “Aum! let it fill me!”

“Aleister Crowley’s life and thought are inexorably linked with The Book of the Law (Liber AL vel Legis, sub figura CCXX). He was not the author of this short, prophetic text. He received this visionary work by direct-voice dictation from a preterhuman, possibly discarnate intelligence in Cairo in 1904.

Crowley was an intelligent sceptic, and at first found this improbable means of communication as difficult to accept as most intelligent readers will today. Yet he could not ignore it or its message, and eventually concluded that it stood as conclusive proof of the underlying assumption of all religion — that intelligences superior to mankind not only exist, but take an active role in our welfare. He found that The Book of the Law holds the keys to the Next Step in human evolution, and sets forth the spiritual principles of a New Aeon.

He worked for decades to interpret its meaning for initiates and the general public, but rejected commentary after commentary as inadequate. He eventually concluded that he was too close to his subject to judge the value of his own commentaries, and entrusted the task to his best friend, Louis Wilkinson. Wilkinson (who wrote under the pen-name Louis Marlow) possessed impressive literary qualifications and had the advantages of knowing Crowley well and being a layman in esoteric matters. The result of his work is this long-awaited authorized popular edition of Crowley’s new commentary on The Book of the Law, and its first appearance as Crowley wished it. Louis Wilkinson’s editorial work was posthumously completed and augmented by Frater Superior Hymenaeus Beta of the O.T.O. This new edition features annotations, reading lists and indexes, as well as an insightful introduction by Louis Wilkinson.”

 

The Hermetic Library Reading Room is an imaginary and speculative future reification of the library in the physical world, a place to experience a cabinet of curiosities offering a confabulation of curation, context and community that engages, archives and encourages a living Western Esoteric Tradition. If you would like to contribute to the Hermetic Library Reading Room, consider supporting the library or contact the librarian.

The Law is for All

The Law is for All: The Authorized Popular Commentary to the Book of the Law by Aleister Crowley, edited with an introduction by Israel Regardie, the 1985 second printing of the second edition softcover from Falcon Press, is part of the collection at the Reading Room.

Aleister Crowley and Israel Regardie's The Law is for All from Falcon Press

It is worth noting that in this edition, in the front matter, “A Paraphrase of the Inscriptions upon the Obverse of the Stèle of Revealing” has “Aum! let it kill me!”

 

The Hermetic Library Reading Room is an imaginary and speculative future reification of the library in the physical world, a place to experience a cabinet of curiosities offering a confabulation of curation, context and community that engages, archives and encourages a living Western Esoteric Tradition. If you would like to contribute to the Hermetic Library Reading Room, consider supporting the library or contact the librarian.

Magical and Philosophical Commentaries on the Book of the Law

Magical and Philosophical Commentaries on the Book of the Law by Aleister Crowley, edited and annotated by John Symonds and Kenneth Grant, with an introduction by Kenneth Grant, the 1974 edition from 93 Publishing, is part of the collection at the Reading Room.

John Symonds, Kenneth Grant and Aleister Crowley's Magical and Philosophical Commentaries on the-Book of the Law from 93 Publishing

Unfortunately this is just a rather clandestine facsimile of a facsimile of the much sought after Magical and Philosophical Commentaries on Liber AL vel Legis, The Book of the Law.

 

The Hermetic Library Reading Room is an imaginary and speculative future reification of the library in the physical world, a place to experience a cabinet of curiosities offering a confabulation of curation, context and community that engages, archives and encourages a living Western Esoteric Tradition. If you would like to contribute to the Hermetic Library Reading Room, consider supporting the library or contact the librarian.

The Commentaries of AL

The Commentaries of AL, Volume V No 1 of what is sometimes called the Red Equinox, by Aleister Crowley and another (Marcelo Ramos Motta), the 1975 first edition hardcover from Weiser Books, is part of the collection at the Reading Room.

Marcelo Ramos Motta and Aleister Crowley's The Commentaries of AL from Weiser Books

Unfortunately not in great shape, and without the dust cover, but this much maligned Motta commentary on Liber AL vel Legis, The Book of the Law is still an interesting addition to the collection.

If anyone with a physical copy of this that still has the dust cover would let me know what the inside flap for this book has to say, if anything, about itself, I’d much appreciate hearing from you so I could add that information to this post.

 

The Hermetic Library Reading Room is an imaginary and speculative future reification of the library in the physical world, a place to experience a cabinet of curiosities offering a confabulation of curation, context and community that engages, archives and encourages a living Western Esoteric Tradition. If you would like to contribute to the Hermetic Library Reading Room, consider supporting the library or contact the librarian.

Excerpt from The Argument That Took the Wrong Turning

Here’s an excerpt, pages 1–8, from The Argument That Took the Wrong Turning: A Vindication of Priest/ess and Queer Gnostic Mass in Reply to T Polyphilus by Michael Effertz, which is offered at the Reading Room courtesy of the author. While you may have had a chance to read T Polyphilus’ review previously posted and heard various other responses about Priest/ess, unless you have had access to one of the few privately printed and distributed volumes, this may be your first glimpse of Effertz’s argument, as well as the tone and tenor, as it appears in the book; and unless you have acquired one of the new editions with which it is offered this may be your first chance to read some of the substance contained within the new pamphlet.

Michael Effertz's The Argument That Took the Wrong Turning from Luxor Media Group

I thank E.G.C. Bishop T Polyphilus for his critical review1 of my book, Priest/ess: In Advocacy of Queer Gnostic Mass. Polyphilus kindly prefaces his critique with the observation that “significant expense and care” went into the production of what became an “attractive little book.” In writing and designing the private edition of Priest/ess, I resolved to evince the same commitment to quality that Crowley once stressed in a letter to Frank Bennett, writing that “it has always been a point of honor with us to make our publications physically worthy of their contents.”2 The Bishop may not share my estimation of Priest/ess’ contents, but his praise is nevertheless well received. It is for this reason that I have endeavored to ensure that the trade edition, handsomely bound in hardcover and released in both a standard and deluxe edition, will likewise please the reader in form.

With this supplementary essay, I offer a reply to Polyphilus’ review in the same spirit as the arguments given in Priest/ess. As such, I will neither speculate as to Polyphilus’ motives nor ascribe to him any ill will in criticizing my work. I cannot say with certainty, and so will not assert, whether the errors in his review indicate an accidental or a willful misunderstanding of my arguments. I will, therefore, focus on the content of the review itself, checking its claims against the facts of each case rather than dwelling on the character of the author or his possible intentions. Where a misunderstanding is evident, I lay the fault squarely on my own deficient exposition; this will require the occasional reiteration of points originally made in the Priest/ess, in which I anticipated several of the criticisms made in Polyphilus’ review.

In his brief review, Polyphilus makes a series of claims about Priest/ess, the Gnostic Mass, and related subjects, which I will address seriatim. These include the claims that:

  1. I am wrong about the purpose of E.G.C. clergy,
  2. Nobody has the generic right to ordination or to serve as an ordained member of the clergy in the performance of E.G.C. rituals,
  3. Clergy do not have the authority to impose their own interpretation on the Gnostic Mass, because it is not a vehicle for personal expression,
  4. I obscure and misrepresent E.G.C. policy concerning private and public celebrations of queer Gnostic Mass,
  5. For public Gnostic Masses, E.G.C. policy requires Priests who are socially masculine in their life outside the temple and Priestesses who are similarly feminine,
  6. Restricting queer Gnostic Mass to private celebrations enhances it, and
  7. Prohibiting public queer Gnostic Masses does not “closet” queer personal relationships.

In addition to these explicit claims, Polyphilus insinuates that there are still more issues at stake and criticisms to be made, but opts not to specify in the course of his review what those issues are beyond alluding to their magical and doctrinal nature. E.G.C. policy, he argues, is constructed with a view toward assuring the simultaneous fulfillment of three effects or purposes of the Gnostic Mass (magical, communal, and doctrinal), even when individual celebrants do not consciously comprehend all three. Polyphilus directs the reader to his essay “Discourse on the Sixth Article,” wherein he elucidates his views on these three purposes of the Mass. The essay genuinely rewards study. Contrary to settling the question of queer Gnostic Mass against its acceptance, the three purposes of the Mass proposed by Polyphilus provide us with fertile ground for defending the propriety of its public celebration. While we cannot scrutinize his reasons for dismissing queer Gnostic Mass on magical, communal, and doctrinal grounds, since those reasons are not divulged in his review, we can make our own assessment of the merits of public queer Gnostic Mass as it might pertain to these matters with reference to the wealth of published and publicly available writings by Crowley on the Mass, the Eucharist, the O.T.O. and its various degrees, magick, sex and gender, and other kindred subjects. As Polyphilus’ review is consciously informed by his concept of the three purposes of the Gnostic Mass, we turn first to an evaluation of the magical, communal, and doctrinal considerations at the heart of his critique.

The Magical Purpose of the Gnostic Mass

Polyphilus cites magical issues as under the purview of the E.G.C. in the oversight of its clergy, which issues motivate and guide the construction and enforcement of E.G.C. policy in prohibiting public celebrations of queer Gnostic Mass. In so stating, Polyphilus implies, without evidence or explanation, that public celebrations of queer Gnostic Mass could not fulfill the magical purpose of the Mass. Presumably, the problem of magical bankruptcy is evaded through private celebration.

Of the magical purpose of the Gnostic Mass, Polyphilus writes:

The Magical effect for the individual
Is the one that Crowley explains in Magick in Theory and Practice:
The communicant is gradually made divine,
Being brought swallow by swallow
Towards Knowledge and Conversation of the Holy Guardian Angel
And to the ultimate attainment that lies beyond.
And this effect is secret in the sense that it is utterly ineffable.3

We may then reasonably infer Polyphilus to contend that communicants in a public celebration of a queer Gnostic Mass could not be “gradually made divine, being brought swallow by swallow towards the Knowledge and Conversation of the Holy Guardian Angel and to the ultimate attainment that lies beyond.” Such a suggestion is contradicted by Crowley’s teachings concerning magical ritual and the Eucharist, as documented in his diaries and other works. For example, in defining the universal object of magical ritual, Crowley instructs the magician to use ritual to confront weaknesses in his understanding and offers sexual identity as one such area for exploration:

There is a single main definition of the object of all magical ritual. It is the uniting of the Microcosm with the Macrocosm. The Supreme and Complete Ritual is therefore the Invocation of the Holy Guardian Angel; or, in the language of Mysticism, Union with God.

All other magical rituals are particular cases of this general principle, and the only excuse for doing them is that it sometimes occurs that one particular portion of the Microcosm is so weak that its imperfection or impurity would vitiate the Macrocosm of which it is the image, eidolon, or reflection. For example, God is above sex; and therefore neither man nor woman as such can be said fully to understand, much less to represent, God. It is therefore incumbent on the male Magician to cultivate those female virtues in which he is deficient, and this task he must of course accomplish without in any way impairing his virility. It will then be lawful for a Magician to invoke Isis, and identify himself with her; if he fail to do this, his apprehension of the Universe when he attains samādhi will lack the conception of maternity. The result will be a metaphysical and—by corollary—ethical limitation in the Religion which he founds. Judaism and Islām are striking examples of this failure.4

Ritual offers the magician one avenue for symbolically uniting diverse elements within his being, though it is by no means the only method for achieving such union:

The doctrine here put forth is that the initiate cannot be polluted by any particular environment. He accepts and enjoys everything that is proper to his nature. Thus, a man’s sexual character is one form of his self-expression; he unites Hadit with Nuit sacramentally when he satisfies his instinct of physical love. Of course, this is only one partial projection; to govern, to fight, and so on, must fulfil other needs. We must not imagine that any form of activity is ipso facto incapable of supplying the elements of an Eucharist: suum cuique [Lat. “to each his own”]. Observe, however, the constant factor in this enumeration of the practices proper to “hermits:” it is ecstatic delight.5

The actual or symbolic union of the self with another, or even of different aspects of the self within oneself, is characterized by Crowley as the key to preparing the Eucharist, which process may be carried out through methods proper to the nature of each individual. This notion resonates alongside the previous passage with Liber A’ASH, which proclaims:

All holy things and all symbolic things shall be my sacraments.6

Among those Gnostic sacraments is semen, which Crowley says may possess different potencies depending upon one’s point of view:

Semen itself is mercury, the river of life flowing throughout the generations. That is fluid mercury. What is (from the point of view of life) waste, is knowledge. Hence the opposition between knowledge and life. One is homo- and the other heterosexuality. Those are reconciled in Mercury, who is wisdom.7

As with all opposing points of view, it is the work of the magician to reconcile these contradictions in a higher understanding. In this “fluid mercury” Crowley finds one resolution to the “opposition between knowledge and life” in a single Eucharist, which may elevate the communicant to divinity. Crowley provides us with an unambiguous illustration of the transformative power of this type of Eucharist in his notes to the Cephaloedium Working, which sacrament was prepared initially by two men together:

[…]
(7) Make Iacchaion God, by Ether. 

(8) Sacrifice him to the Beast, who thus becomes God. Use here the accendat & the right Mantram, the Tu qui es & the Quia Patris.8 

The “accendat,” “Tu qui es,” and “Quia Patris” all refer to the Grimorium Sanctissimum, ritual instructions for a mass along analogous lines to that of the Gnostic Mass (e.g., the consecration and dressing in ritual vestments of the “priest” by the “maiden,” speeches from “The Ship,” etc.) Another queer interpretation of the mass formula given in Grimorium Sanctissimum is provided in the Paris Working, during which Crowley assumed the role of “maiden” to Victor Neuburg’s “priest.” Throughout his diaries and instructions, Crowley evinces an understanding of the Eucharist that reconciles heterosexuality and homosexuality, life and knowledge, in one transcendent wisdom.

Polyphilus’ implicit contention that a Eucharist produced by a queer pairing cannot lead one “swallow by swallow” to Knowledge and Conversation of the Holy Guardian Angel seems especially strange, given Crowley’s description of the relation between the Adept and his Angel:

In a secret code the Adept affirms that he is of the same sex (so to speak) as his Angel. It is not a union of opposites to produce a tertium quid [Lat. “third thing”], but a realization of identity, like the return to consciousness from delirium, whose ecstasy bears no fruit involving new responsibilities, new possibilities of sorrow, but is all-sufficient to itself, with neither past nor future.

The “peeled wand” is the creative Energy of the Angel, stripped of all veils, pointing to the Zenith, ready and eager to act. The Adept exclaims with joy that he has aspired to unite himself with this Idea, and has attained.

Thus concludes the description of the relations of the Adept and his Angel so far as the element of Earth, the concrete and manifest aspect of Nature, is concerned. The whole illusion has been destroyed; the bread has become the body of God.9

As was delineated above, the sacrament by which bread is transmuted into the “body of God” may take any of various forms. Heterosexual union, whether actual or symbolic, is a commonly cited formula for effecting this transmutation. In Liber Aleph, Crowley provides commentary on “the ultimate attainment that lies beyond” and the manner in which homosexual formulae are efficacious in achieving this attainment:

O my Son, behold now the Mystery and Virtue of the Silver Star! For of these Four Works not one leadeth to the Crown, because Tetragrammaton hath His Root only in Chokmah. So therefore the Formula of the Rosy Cross availeth no more in the Highest. Now then in the Pentagram are Two Lines that invoke Spirit, though they lead not thereunto, and they are the Works of Hé with Hé, and of Yod with Vau. Of these twain the former is a Work Magical of the Nature of Musick, and it draweth down the Fire of the HIGHER by Seduction or Bewitchment. Shall I say Enchantment? Shall I say Incantation? It is Song. But Bewitchment is a Work opposite thereunto, whose Effect formulateth itself by direct Creation in the Sphere of its Purpose and Intent. But there remain yet Two of the Eight Works, namely the straight Aspiration of the Chiah or Creator in thee to the Crown, and the Surrender of the Nephesch or Animal Soul to the Possession thereof; and these be the twin geodesic Formulæ of the Final Attainment, being Archetypes of the Paths of Magick (the one) and Mysticism (the other) unto the End.10

If we agree with Polyphilus and assert that the magical purpose of the Gnostic Mass is to lead one to the “Final” or “ultimate attainment,” then one may reasonably maintain that the formula of the Gnostic Mass must be, by that fact, robust and flexible enough to find expression in “the Works of Hé with Hé, and of Yod with Vau” as well as those of Yod with Hé and Vau with Hé.

Though it remains unclear why, from the standpoint of E.G.C. policy and its hierarchy, a private celebration of queer Gnostic Mass could adequately fulfill the magical purpose of the Mass while a public celebration could not, a thorough survey of Crowley’s writings on the subject of the magical effect of the Mass, as Polyphilus describes it, offers decisive evidence in favor of the efficacy of queer Gnostic Mass, public and private.

 

1. T Polyphilus. “Priest/ess.” The Hermetic Library Blog. The Hermetic Library. 20 Feb. 2013. <http://library.hrmtc.com/2013/02/20/priest-ess/>.

2. Crowley, Aleister. The Progradior Correspondence: Letters by Aleister Crowley, Frank Bennett, C.S. Jones, & Others. Ed. Keith Richmond. York Beach, ME: 2009. 84.

3. T Polyphilus. “Discourse on the Sixth Article.” Vigorous Food & Divine Madness. The Hermetic Library, n.d. 22 Feb. 2013. <http://hermetic.com/dionysos/art6.htm>. [Formatting and emphasis as in original].

4. Crowley, Aleister. “The Principles of Ritual.” Magick: Liber ABA, Book 4. 2nd ed. York Beach: Red Wheel/Weiser, 2004. 144. [emphasis in original].

5. New Comment to AL, II:24, Magical and Philosophical Commentaries on the Book of the Law. Symonds, John and Kenneth Grant, eds. Montreal: 93 Publishing, 1974. 200.

6. Liber A’ASH Vel Capricorni Pneumatici, 20. The Holy Books of Thelema. 1st ed. York Beach: Samuel Weiser, 1983.

7. “The Paris Working.” The Vision & The Voice with Commentary and Other Papers. Boston: Red Wheel/Weiser, 1998. 363.

8. “The Cephaloedium Working.” The Hermetic Library, n.d. 22 Feb. 2013. <http://hermetic.com/crowley/cephaloedium.html>. [emphasis added].

9. “Commentary to Liber 65 – Chapter I.” Commentaries on the Holy Books and Other Papers. York Beach, Samuel Weiser, 1996. 98-99.

10. “On the Four Major Operations of the Microcosmic Star.” Liber Aleph. York Beach: Red Wheel/Weiser, 2003. 107.

Liber Liberi, Chapter V with Comment

Liber Liberi vel Lapidis Lazuli Adumbratio Kabbalæ Ægyptorum, Chapter V with Comment is the newest in the series from Coph Nia, a local body of Ordo Templi Orientis in the valley of Eugene, OR, which has arrived at the Reading Room courtesy of that local body.

Coph Nia has been issuing a small number of pamphlets, as part of the work of a study group and also as a thank you for supporters of the body, which contain Class A technical libri by Aleister Crowley. The text of the technical libri are taken, of course, from the excellent versions online at the Hermetic Library, but are supplemented with a variety of additional commentary, which come a variety of sources including otherwise unpublished papers and notes. These works are being curated by the team at Coph Nia, which includes Hermetic Library fellow David R Jones.

Coph Nia's Liber Liberi, Chapter V with comment

Not only are these nice in and of themselves, but they are the praxis of a Holy Books study group, as David R. Jones writes, “… they are really nice little editions and they help us with our Holy Books study group. I do the first drafts and our group proofs them and adds input.”

I’ve had a chance to check out a number of these pamphlets and think they are quite well done. It is especially nice to have not only the text, but the comment and notes handily available together.

Coph Nia’s edition of Liber VII, pt 1

Coph Nia, a local body of Ordo Templi Orientis in the valley of Eugene, OR, has started issuing a small number of pamphlets which contain Class A technical libri by Aleister Crowley along with comment and notes. The text of the technical libri are taken, of course, from the excellent versions online at the Hermetic Library, but are supplemented with a variety of additional commentary, which come variously from sources such as Equinox IV, I as well as from otherwise unpublished papers and notes. These works are being curated by the team at Coph Nia, which includes Hermetic Library fellow David R Jones.


Coph Nia's edition of Liber VII, pt 1 [via]

“Liber VII pt. 1 (the Prologue & Chapter I) went out in the mail today. Regular supporters of Coph Nia will be receiving theirs in the mail soon. Thank you all, we really appreciate what you do for us. Copies are available for a $20 donation to Coph Nia Lodge (http://www.cophnia-oto.org/treasury.htm). Our print run is strictly limited to 93 copies and these are going fast.” [via]

Not only are these nice in and of themselves, but they are the praxis of a Holy Books study group, as David R. Jones writes, “… they are really nice little editions and they help us with our Holy Books study group. I do the first drafts and our group proofs them and adds input.”

I’ve had a chance to check out the first issue of these pamphlets, which was for Liber B vel Magi sub figura I, and think they are quite well done. It is especially nice to have not only the text, but the comment and notes handily available together.

You may be interested in a new post by Sabazius over on his blog about the Tunis Comment, or The Comment

You may be interested in a new post by Sabazius over on his blog about the Tunis Comment, or The Comment, at “A Brief Examination of ‘The Comment’“.

“These days, The Comment is sometimes regarded as a bit of irony, or an anachronism, or an example of ‘reverse psychology,’ or even a joke. But Crowley took this statement quite seriously, even if not perfectly literally.” [via]

“There is nothing wrong with studying Crowley’s evolving commentaries and writings dealing with Liber AL, such is encouraged by The Comment and was clearly the intent. But we know from experience that group discussion, especially in official contexts within a hierarchical organization, inevitably evokes the dynamic of intellectual leaders and followers, and subtle pressures to conform. O.T.O. is full of what might be considered operative paradoxes, and this is a significant one. We believe that by actively working to discourage the creation of social contexts in which individuals are expected to state their personal views on Liber AL and its meaning, we preserve their freedom.” [via]