Document G

Document
G
III-IIIII-III
Do what thou wilt shall be the whole of the Law.
What is thy will?
It is my will to gather comments on a Holy Book!
To what end?
That my body ov Work may be fortified thereby!
To what end?
That I may accomplish the Great Work!
Love is the law, love under will.
Fall to!
I
Now, what the hell is this? Once again I have been given the assignment ov
commenting on a Holy Book. I know & understand this Holy Grimoire is not technically
Class A (it comes from a Class AB document), nonetheless it was the specific assignment
given to me being so exempt. The only prohibition given was not to create a step-by-step
account, yet generate general notes notorious of goetic grimoires. With mine eye single I
Set off to Work.
In Order To Organize and Integrate the Rite in two the individual reader I give
first a version in the original Latin, then that and its translation followed by Latin,
translation and my comments. Repetition must be in any magickal repertoire H. says!
The links are my loopholes in sayd prohibition, the closest I come as a C.n.t.C.o.t.P. 2
breaking Oaths. If you would rather read these links first just look (one cannot click if
reading from paper) below:
MITP Note
The Equinox I 1 John St. John
Sketch from John St. John
Liber Israfel LXIV
Liber DCLXXI
General and Particular Exordiums
Tu qui es
The Holy Hymns to the Great Gods of Heaven
Quia patris
ABA cap VII, V
Everything needed to construct any ritual for any intent or purpose is here given,
under and above the shadow of the wings-sub et supra rosa nigra 2 U Rosy Cruiser
Outremers. Now that may sound presumptuous, yet that is my duty by definition, what
here I describe but do not give as per sayd obligation. Some may say I have crossed the
line in time ov silence or made it too simple for the slaves. To them I say “Meet me on
my mountain, you know where!” There is a method to every madness. Only the Adept
or Adherent will hear these written words, the rest will revolt from my ramblings and
forget the Work-each to their fate. If the individual reader cannot understand how to use
the material below for themselves then they probably should not be doing Magick. Deus
adest, Blessing and Worship to the Prophet of the Lovely Star! Njoy…
Grimorium Sanctissimum.
Arcanum Arcanorum Quod Continet Nondum Revelandum ipsis Regibus supremis O.T.O.
Grimorium Quod Baphomet X… suo fecit.
De Templo.
1. Oriente ............... Cubiculum
2. Occidente ............. Tabula dei invocandi
3. Septentrione .......... Sacerdos
4. Meridione ............. Ignis cum thuribulo, x.t.l.
5. Centro ................ Lapis quadratus cum Imagine Dei Maximi Ingentis Nefandi Ineffabilis
Sanctissimi et cum ferro, tintinnabulo, oleo Virgo. Stet imago juxta librum THELEMA
De ceremonio Principii.
Fiat ut in Libro DCLXXI dicitur, sed antea virgo lavata sit cum verbis "Asperge me..." x.t.l., et
habilimenta ponat cum verbis "Per sanctum Mysterium," x.t.l.
Ita Pyramis fiat. Tunc virgo lavabit sacerdotem et vestimenta ponat ut supra ordinatur.
(Hic dicat virgo orationes dei operis).
De ceremonio Thuribuli.
Manibus accedat et ignem et sacerdotem virgo, dicens:

"Accendat in nobis Dominus ignem sui amoris et flammam aeternae caritatis."
De ceremonio Dedicationis.
Invocet virgo Imaginem Dei. M.I.N.I.S. his verbis. --- “Tu qui es prater omnia...” x.t.l.
Nec relinquet alteram Imaginem.
De Sacrificio Summo.
Deinde silentium fragat sacerdos cum verbis versiculi sancti dei particularitur invocandi.
Ineat ad Sanctum Sanctorum.
Caveat; caveat, caveat.
Duo qui fiunt UNUS sine intermissione verba versiculi sancti alta voce cantent.
De Benedictione Benedicti.
Missa rore, dicat mulier haec verba "Quia patris et filii s.s." x.t.l.
De Ceremonio Finis
Fiat ut in Libro DCLXXI dicitur. AUMGN.

Grimorium Sanctissimum.
The Holy Grimoire.
Arcanum Arcanorum Quod Continet Nondum Revelandum ipsis Regibus supremis

O.T.O. Grimorium Quod Baphomet X… suo fecit.
The Most Holy Grimoire which contains the Secret of Secrets not yet to be revealed to the
supreme Kings of the O.T.O.
The Grimoire which Baphomet X… himself made.
De Templo.
On the Temple.

1. In the East The Bed.

2. In the West The Writing of the God being invoked.

3. In the North The Priest.

4. In the South Fire with Thurible, etc.
5. Centro ................ Lapis quadratus cum Imagine Dei Maximi Ingentis Nefandi
Ineffabilis Sanctissimi et cum ferro, tintinnabulo, oleo Virgo. Stet imago juxta librum
THELEMA
5. In the Center A foursquare stone with the Image of the Supreme, Vast,
Forbidden, Ineffable, Most Holy God and with Dagger, Bell, Oil. A maiden. Let
the Image stand next to the book Thelema.
On the Ceremony of the Beginning.
Fiat ut in Libro DCLXXI dicitur, sed antea virgo lavata sit cum verbis "Asperge me..."
x.t.l., et habilimenta ponat cum verbis "Per sanctum Mysterium," x.t.l.
Let it be as it says in “Liber DCLXXI,” but beforehand the maiden shall bathe with the
words, “Thou shalt purge me...,” etc., and let her put on her dress with the words “By the
figurative mystery,” etc.
Let the Pyramid be thus. Then let the maiden bathe the priest and put on has vestments
as it is ordained above.
(Here let the maiden say the speeches of the God of the working.)
On the Ceremony of the Thurible.

Let the maiden inflame both the fire and the priest with her hands, saying: “Inflame in us
Lord the fire of your love and the flame of eternal devotion.”
On the Ceremony of the Dedication
Invocet virgo Imaginem Dei. M.I.N.I.S. his verbis. --- “Tu qui es prater omnia...” x.t.l.
Let the maiden invoke the Supreme, Vast, Unutterable, Ineffable, Most Holy God with the
words-“Thou who art I, beyond all,” etc.
And let her not leave the other Image.
On the Supreme Sacrifice.
Then let the priest break the silence with the words of the holy versicle of the God
particularly being invoked.
Let him enter the Holy of Holies.
Let him beware; let him beware; let him beware.
Let the two who have become ONE sing in a high voice without intermission the words of
the holy versicle.
On the Blessing of the Blessed.
The dew having been emitted, let the wife say these words: “For of the Father and the
Son the Holy Spirit,” etc.
De Ceremonio Finis
On the Ceremony of the End.

Let it be as it says in “Liber DCLXXI.” AUMGN.
Grimorium Sanctissium.
The Holy Grimoire.
ABA gives Sanctissimum
Grimoire means grammar, most commonly referring to medieval texts containing

magical procedures or spells for summoning spirits, i.e. the rules and words used in a
magical ceremony. AC writes in MITP pg 197 note "...Magick is an example of
Mythopoeia in that particular form called Disease of Language. Thoth, God of Magick,
was merely a man who invented writing, as his monuments declare clearly enough. It
appeared marvellous to the vulgar that men should be able to communicate at a distance,
and they began to attribute other powers, merely invented, to the people who were able to
write. The Wand is then nothing but the pen; the Cup, the Inkpot; the Dagger, the knife
for sharpening the pen; and the disk (Pantacle) is either the papyrus roll itself; or the
weight which kept it in position, or the sandbox for soaking up the ink. And, of course,
the `Papyrus of Ani' is only the Latin for toilet-paper." Note in the Bagh-i-Muattar quill
and inkpot are metaphors for the phallus and anus. See also MM & AC’s Goetia.
Arcanum Arcanorum Quod Continet Nondum Revelandum ipsis Regibus supremis

O.T.O. Grimorium Quod Baphomet X … suo fecit.
The Most Holy Grimoire which contains the Secret of Secrets not yet to be revealed to the
Supreme Kings of the O.T.O.
The Grimoire which Baphomet X … himself made.
This Work contains the formula employed by AC and Vicky to perform the Paris
Working (12.31.1913-2.12.1914), see MITP note for one interpretation. Although the
original ritual was certainly hmsxl (not yet to be revealed meaning not originally in
O.T.O.) there is no reason it must be of the sodomitic variety (note also like opinions
everyone-men & women-have arse holes). The MITP Grimoire obviously uses a htrsxl,
non-anal formula. Oddly enough Opus VIII ov 415 gives a very htrsxl rite masked by
rape and mutilation (question answered in TALONS III2) far less infamous than His 156
masturbations. See Hag cap 74 and Eq IV2 for a more comprehensive understanding of
415 (i.e. pertaining to 6=5, IX & XI). Compare to L XV and the Goetia for general
technique and structure.
De Templo.
On the Temple.
I, see L XV

6. In the East The Bed.
EAST: Bed. Note L 415 uses bed-cubiculum vs. conventional altar-altare of ABA. A
bed can be seen as fallen double cubed altar. The altar is traditionally placed in the East,
within the Thelemic system Boleskine, Therion/Chaos in Star Ruby (9=2 Chokmah
Magus/Thoth), Therion in Reguli (Earth, G.D. Black Altar), the station of Thoth
(Mercury) in Pyramidos, and Liber LXVI where it appears as the body of a menstruating
woman.

7. In the West The Writing of the God being invoked.
WEST: Tablet of the God to be invoked. The Western station is associated with Water,
BABALON (L 333 Eros) and the San Graal. This is also the direction of the Altar in
Pyramidos, which stands in the Malkuth square of the Tau Cross. The Bed and the Tablet
form the Middle Pillar of the Tree, through the mediation of the center foursquare stone
in the Tiphareth square. Tabula can mean many things: board, writing tablet, painting,
map or votive tablet. It seems likely AC intends the latter, but the interpretation of a
writing pad or perhaps a screen upon which the image can be projected would work,
being akin to the Triangle of Evocation.

8. In the North The Priest.
NORTH: Priest. Air. Now I know it says Priest here, but within the Thelemic
system, L V, L XXV, etc. NUIT is attributed to the station of the North (L 333
BABALON). The position is logical for a Priestess (sacerdotis) being the Scarlet Woman
is a lower harmonic of the sky-goddess Nuit and shakti (Power) as well. Maybe the Prst
should be an Aquarian? Wink, wink, nudge, nudge. With that said pnt 5 below gives us a
maiden, i.e. here in the N is a Prst. Note also the hmsxl nature of the original L 415 Paris
Working where AC played the passive maiden & Vicky active Prst (on this plane
masculine is active-although a base-and feminine passive-although acidic). It is also odd,
if my knowledge is correct, that a Priest-an image in the West of male deity, i.e. Sun-is
situated in the N where the physical Sun represented as phallus never rises or occupies.
This might show how the hook of the New Aeon is not the kingly Emperor but women’s
empowerment symbolized in The Star-i.e. Mars/Horus needs Venus/Women. Seeing that
this is mental masturbation meaningless to this Work I will go on, Perdurabo.

9. In the South Fire with Thurible, etc.
SOUTH: Fire and thurible etc. This is the station of Fire in both G.D. and Thelemic
systems. A thurible is a censor. Thuris is Latin for Frankincense (olibanum, Tiphareth,
Leo, Sun and Fire/Spirit), connecting this Grimorium with the Gnostic Mass and maybe
an indication to use said incense.
5. Centro ................ Lapis quadratus cum Imagine Dei Maximi Ingentis Nefandi
Ineffabilis Sanctissimi et cum ferro, tintinnabulo, oleo Virgo. Stet imago juxta librum
THELEMA
10. In the Center A foursquare stone with the Image of the Supreme, Vast,
Forbidden, Ineffable, Most Holy God and with Dagger, Bell, Oil. A maiden. Let
the Image stand next to the book Thelema.
Center: Square stone on Tiphareth square associated with balance, harmony, and
loosely the Philosopher's Stone. Most likely the usual double cubed altar. Placed on this
We have (a) an Image of the specific God of the Working, (b) Sword, (c) Bell, (d) Oil,
and (e) Holy Book. Next to the altar stands (f) a maiden. See ABA II for more info.
(a) Some say any image specific to the God of the Working while others argue something
overtly phallic. I’ve also seen it suggested sigils similar to those of the Goetia, the Key
of Solomon, or AC’s Liber XXII/CCXXXI. It is apparent below that there is a single
image placed next to (e), implying a sculpture. Also, the word imago isn’t generally
translated to graphic symbols such as sigils, but iconic images like statues. Note also the
God whose image is upon the altar is described and named, plus I’ve seen two versions
(M.I.N.I.S. & M.I.T.O.S.): Maximi Ingentis Nefandi Ineffabilis Sanctissimi & Maximi
Ingentis Terribilis Omnipotentis Sanctissimi. Maximum, Vast, Mighty, etc., Unspeakable,
abominable, Ineffable, beyond words, Supremely Holy. Grant/Symmonds renders this as:
Most Puissant Secret and Holy, which misses the technical connotation of the word
nefandi by translating it simply secret. For the second version R Sherwin gives: Great,
Mighty, Awesome, All-powerful and Holy. It is not likely that the intended image is
different. It is not clear if this image varies according to the ritual (witch I think it does),
but it seems likely that AC intends a phallic symbol such as the one described in the Paris
Working. Also there certainly might be a practical use for a phallic symbol made of soft
material and realistic dimensions.
(b) Air. Most translations have dagger here, yet ferro (ferrum) means iron, iron tool,
sword: LLIII 11, “Worship me with fire & blood; worship me with swords & with spears.
Let the woman be girt with a sword before me: let blood flow to my name.” The sword
could be a dagger, note also t.
(c) In Book 4 prt II the Bell is described being attached to the Chain as used in
Pyramidos, yet note the Chain is not specifically mentioned here.
(d) The Oil is of course Abramelin.
(e) A copy of The Holy Books of Thelema is placed on the altar next to the Image. Since
AC produced different volumes of the Holy Books corresponding to various grades it
seems to imply that the magician could use whichever they possesses at the time.
(f) This role can be played by a male or female, implying that this person will play the
passive role in both the magical (medium) and sexual (vagina or anus) senses (see above
note describing Prst). The punishing acts of 671 (scourge, dagger and chain) might be
performed upon Maiden if so desired, yet the scourge from 671 appears to be absent.
On the Ceremony of the Beginning.
II, see L XV III & most Opening Ceremonies
Fiat ut in Libro DCLXXI dicitur, sed antea virgo lavata sit cum verbis "Asperge me..."
x.t.l., et habilimenta ponat cum verbis "Per sanctum Mysterium," x.t.l.
Let it be as it says in “Liber DCLXXI,” but beforehand the maiden shall bathe with the
words, “Thou shalt purge me...,” etc., and let her put on her dress with the words “By the
figurative mystery,” etc.
Let the Pyramid be thus. Then let the maiden bathe the priest and put on his vestments
as it is ordained above.
(Here let the maiden say the speeches of the God of the working.)
What exactly does Let it be as it says mean? Just the Opening or the ritual in
general? See Liber DCLXXI, 671, Pyramidos, The Ritual of Self-Initiation of the
Neophyte. There are at least 3 different copies out there so be warned, see below for
AC’s description from EqI1 John St. John. To understand 671 or 415 it is essential to
study the G.D. Z documents, Zalewski's Z5, ABA cap VI, Liber HHH, Liber Yod 831,
and Israfel (the Egyptian formulae from The First Working, esp. 18). There is really no
point in Working until then since this rite demands a great deal of practical knowledge
even to begin to comprehend. For this ritual all that is required here is the opening section
appended below. I’ve also included a version according to G.D. Z documents, in
particular the General and Particular Exordiums, after that for your further perusal.
Before Building the Pyramid (meaning common ritual preparation) the Maiden
bathes/purifies herself saying “Asperges me, Therion, hyssopo, et mundabor; lavabis me,
et super nivem dealbablor” (Thou shalt sprinkle me, Therion, with hyssop and I shall be
clean: Thou shalt wash me, and I shall be whiter than snow.) or as AC later indicates in
MITP cap XIV sec. I, “For pure will assuaged of purpose, delivered from the lust of
result, is every way perfect.” (AL I: 44). Note these are words of purification used to
banish. After that She dawns robe saying “By the Holy Mystery of these holy vestures I
will clothe me with the armour of salvation in the strength of the Most High.” LLII62
could substitute this or replace IAIDA with RHK, HRA or other Thelemic names, see
again L XV III similarities. Both quotes and ritual sequence come from the
MMathers/AC Goetia:
“Thou shalt purge me with hyssop, O Lord! and I shall be clean: Thou shalt wash me, and
I shall be whiter than snow.”
“By the figurative mystery of these holy vestures (or of this holy vestment) I will
clothe me with the armour of salvation in the strength of the Most High, ANCHOR;
AMACOR; AMIDES; THEODINIAS; ANITOR; that my desired end may be effected
through Thy strength, O ADONAI! unto Whom the praise and glory will for ever and
ever belong! Amen!” I see no reason not to say the entire verse once the specific names
have been changed accordingly, volkes can see it focuses the will upon the Work.
Now, before We are told the Maiden does the same to Priest it says Ita/thus
Pyramis/Pyramid fiat/let there be, Let the Pyramid be thus. Does this mean bathing and
robbing comprises Building the Pyramid or does She then perform it? Anyway, the
Maiden then purifies the Priest and robes him as above ordained (i.e. with same words &
such). The association with L XV is made even stronger by this passage. Note the
sequence is reversed, the Priest is first purified and then vested in the Gnostic Mass
(minus a few steps). Also, F.I.A.T. = the four Elements, Air, Fire, Water and Earth (flatus,
ignis, aqua, terra), Tétragrammaton and Amen to name a few.
To end the Maiden speaks the speeches of the God of the working, prayers of the
divine work, again from the Goetia, “After thou hast so done, make prayers
unto God according unto thy work, as Solomon hath commanded.”
Speeches here would be seen as the appropriate Hymn or of your own
devices I’ve been told.
?In short the Officers prepare themselves before ritual proper,
the Maiden bathes/robes herself then Priest before opening the temple
using first section of 671 or Israfel. Once accomplished the Maiden
says/sings the appropriate God’s Hymn. I’ve also been told there is
another way to do this by having Maiden bathe/dress as usual and then
open before purifying and vesting Priest. I personally prefer the first
method. Actually any opening respective of your individual system or
ingenuity will do.
On the Ceremony of the Thurible.
III, Fumigation with incense associates with fire & consecration 2n2.

Let the maiden inflame both the fire and the priest with her hands, saying: “Inflame in us
Lord the fire of your love and the flame of eternal devotion.”
The fire can be figurative or to do with putting more incense on. In L XV the
Priestess strokes the Lance of the Priest eleven times as if to make his penis erect
afterward saying “Be the LORD present among us!”-this time it's for real & She says
something different. One could also say Accendat in nobis Therion ignem sui amoris et
flammam aeternae caritatis, Let Therion kindle in us the Fire of his passion and the flame
of eternal love. In MITP cap XIV AC says "These (words, including those noted above),
as initiate of the VII O.T.O. are aware, mean more than appears." He recommends
replacing these words with "I am uplifted in thine heart; and the kisses of the stars rain
hard upon thy body." (AL II: 62) Note these are words of consecration used to consecrate.
This section is referred to in the Paris Working as the Accendat, let it be lighted. AC came
to the conclusion in the First Working that during this section it was not important to
focus the attention on the purpose of the ceremony, but rather upon raising the fire, i.e.
kunt&lingam up Promethian Tube. 415 originally ended here followed by The Holy
Hymns. I assume the rest was added for MITP.
On the Ceremony of the Dedication
IV, note to dedicate is to consecrate.
Invocet virgo Imaginem Dei. M.I.N.I.S. his verbis. --- “Tu qui es praeter omnia...” x.t.l.
Let the maiden invoke the Supreme, Vast, Unutterable, Ineffable, Most Holy God with the
words-“Thou who art I, beyond all,” etc.
And let her not leave the other Image.
Maiden invokes (note in volkes) M.I.N.I.S. by saying "(Frnch) Thou who art
(Ltn) before all...etc." This comes originally from L 800 & then L XV VII. Although the
translation does not technically agree well for the first line, "Thou who art before/beyond
ALL" vs "Thou who art I, beyond all I am.", it does work. Note in L XV the Priest reads
these lines. Jack Parsons called this The Hymn to the Unnamed One.
Is the other Image the Prst, i.e. they stay together, or does she focus on the Work’s
intent-or both? Unlike the Ceremony of the Thurible the Priest and Maiden should now
concentrate on the purpose of the ceremony. It is also likely Imaginem refers specifically
to the Image of the God M.I.N.I.S. or that used in The Paris Working. Remember, an
image is not the thing itself.
On the Supreme Sacrifice.
V, Supreme Sacrifice suggests sex.
Then let the priest break the silence with the words of the holy versicle of the God
particularly being invoked.
Let him enter the Holy of Holies.
Let him beware; let him beware; let him beware.
Let the two who have become ONE sing in a high voice without intermission the words of
the holy versicle.
This section is quite self-explanatory, see The Paris Working (or below) for the
Latin hymns and translations. Class A Liber CCXXXI could just as well serve this
purpose along with their appropriate sigils also. It seems Prst says versicle then enters
Maiden and state of consciousness chanting same while pumping, pumping, pumping.
The tripartate beware or behold implies vision, care, or hold, thus are We told not to loose
concentration on the image or versicle. Remember the First Working note above, “… at
the Accendat the Ceremony is to be forgotten altogether, and to be resumed with equal
suddenness at the first word of the mantra or versicle. And the excellence of this control
is the agent evoking.” This can also mean samadhi (or ejaculation) must be avoided until
after the Maiden joins the chant. Together, Vate in Vatis, without break or pause they sing
the versicle, i.e continue chanting/sing during orgasm. See Liber CCCLXX A'ash and its
many commentaries for further suggestions. Note also each Hymn gives quite specific
instructions.
On the Blessing of the Blessed.
VI, see L XV VIII
The dew having been emitted, let the wife say these words: “For of the Father and the
Son the Holy Spirit,” etc.
Here the alchemical operation is performed. Specific instructions are not given
but many say the mere act of retaining the fluids in the vagina, mouth or anus will
provide the needed transmutation. This act can be accompanied by certain complex
meditational techniques with corresponding astral-magickal manipulations, yet here We
are simply told Mulier (note before act Virgo, Maiden or virgin now woman or wife) says
the blessing Quia patris from L 800 and L XV after union ov sxual fluids. Also,
remember Mulier as the X from N.O.X. plus the grade signs Isis in Welcome, Sign of
Babalon and Attitude of Baphomet? It is not clear however if Mulier says the chorus and
semi choruses, so just to be sure they are included below. Personally I see no reason why
the Priest could not say or sing the Men’s semi choruses.
De Ceremonio Finis
On the Ceremony of the End.
VII

Let it be as it says in “Liber DCLXXI.” AUMGN.
As in most if not all rituals the Opening is repeated to complete the circle. The
Closing from Liber DCLXXI, called The Sealing of the Pyramid, is given below. Now
here’s a question: are We to end saying Khabs-Am-Pekht from 671 or AUMGN? My
bets on the latter seeing it a Thelemic variant of AMEN and AUM commonly used to
close/end any prayer. Note Liber Yod Second Method ends AUM while the Third
AUMGN, 100 [k. See ABA cap VII, V below for “a somewhat detailed study of the
strange-looking word AUMGN”.
MITP Note
The initiate of the XI Degree of O.T.O. will remark that there is a totally different
formula of ALIM, complementary with that here discussed. 81 may be regarded as a
number of Yesod rather than of Luna. The actual meaning of the word may be taken as
indicating the formula. Aleph may be referred to Harpocrates, with allusion to the well-
known poem of Catullus. Lamed may imply the exaltation of Saturn, and suggest the
Three of Swords in a particular manner. Yod will then recall Hermes, and Mem the
Hanged Man. We have thus a Tetragrammaton which contains no feminine component.
The initial Force is here the Holy Spirit and its vehicle or weapon the "Sword and
Balances". Justice is then done upon the Mercurial "Virgin", with the result that the Man
is "Hanged" or extended, and is slain in this manner. Such an operation makes creation
impossible --- as in the former case; but here there is no question of re-arrangement; the
creative force is employed deliberately for destruction, and is entirely absorbed in its own
sphere (or cylinder, on Einstein's equations) of action. This Work is to be regarded as
"Holiness to the Lord". The Hebrews, in fact, conferred the title of Qadosh (holy) upon
its adepts. Its effect is to consecrate the Magicians who perform it in a very special way.
We may take note also of the correspondence of Nine with Teth, XI, Leo, and the Serpent.
The great merits of this formula are that it avoids contact with the inferior planes, that it
is self-sufficient, that it involves no responsibilities, and that it leaves its masters not only
stronger in themselves, but wholly free to fulfil their essential Natures. Its abuse is an
abomination.
The Equinox I 1 John St. John

I shall try and describe Ritual DCLXXI; since its nature is important to this great
ceremony of initiation. Those who understand a little about the Path of the Wise may
receive some hint of the method of operation of the L.V.X. And I think that a description
will help me to collect myself for the proper adaptation of this Ritual to the purpose of
Self-initiation.
Oh, how soft is the air, and how serene the sky, to one who has passed through the black
rule of Apophis! How infinitely musical are the voices of Nature, those that are heard
and those that are not heard! What Understanding of the Universe, what Love is the prize
of him that hath performed all things and endured all things!
The first operation of Ritual DCLXXI is the preparation of the Place. There are two
forces; that of Death and that of Natural Life. Death begins the Operation by a knock, to
which Life answers. Then Death, banishing all forces external to the operation, declares
the Speech in the Silence.
Both officers go from their thrones and form the base of a triangle whose apex is the East.
They invoke the Divine Word, and then Death slays with the knife, and embalms with the
oil, his sister Life.
Life, thus prepared, invokes, at the summons of Death, the forces necessary to the
Operation. The Word takes its station in the East and the officers salute it both by speech
and silence in their signs; and they pronounce the secret Word of power that riseth from
the Silence and returneth thereunto.
All this they affirm; and in affirming the triangular base of the Pyramid, find that they
have mysteriously affirmed the Apex thereof whose name is Ecstasy.
This also is sealed by that secret Word; for that Word containeth All.
Into this prepared Pyramid of divine Light there cometh a certain darkling wight, who
knoweth not either his own nature, or his origin or destiny, or even the name of that
which he desireth. Before he can enter the Pyramid, therefore, four ordeals are required
of him.
So, bound and blinded, he stumbles forward, and passes through the wrath of the Four
Great Princes of the Evil of the World, whose Terror is about him on every side. Yet since
he has followed the voice of the Officer who has prepared him, in this part of the Ritual
no longer merely Nature, the great Mother, but Neschamah (his aspiration) and the
representative of Adonai, he may pass through all. Yea, in spite of the menace of the
Hiereus, whose function is now that of his fear and of his courage, he goes on and enters
the Pyramid. But there he is seized and thrown down by both officers as one unworthy to
enter. His aspiration purifies him with steel and fire; and there as he lies shattered by the
force of the ritual, he hears even as a corpse that hears the voice of Israfel the Hegemon
that chants a solemn hymn of praise to that glory which is at the Apex, and who invisibly
rules and governs the whole Pyramid.
Now then that darkling wight is lifted by the officers and brought to the altar in the
centre; and there the Hiereus accuses him of the two and twenty Basenesses, while the
Hegemon lifting up his chained arms cries again and again against his enemy that he is
under the Shadow of the Eternal Wings of the Holy One. Yet at the end, at the supreme
accusation, the Hiereus smiles him into death. The same answer avails him, and in its
strength he is uplifted by his aspiration and now he stands upright.
Now then he makes a journey in his new house, and perceives at stated times, each time
preceded by a new ordeal and equilibration, the forces that surround him. Death he sees,
and the Life of Nature whose name is Sorrow, and the Word that quickeneth these, and
his own self and when he hath recognised these four in their true nature he passes to the
altar once more and as the apex of a descending triangle is admitted to the lordship of the
Double Kingdom. Thus is he a member of the visible triad that is crossed with the
invisible behold the hexagram of Solomon the King! All this the Hiereus seals with a
knock and at the Hegemon's new summons he to his surprise finds himself as the Hanged
Man of the Tarot.
Each point of the figure thus formed they crown with light, until he glitters with the
Flame of the Spirit.
Thus and not otherwise is he made a partaker of the Mysteries, and the Lightning Flash
strikes him. The Lord hath descended from heaven with a shout and with the Voice of the
Archangel, and the trump of God.
He is installed in the Throne of the Double Kingdom, and he wields the Wand of Double
Power by the signs of the grade.
He is recognised an initiate, and the word of Secret Power, and the silent administration
of the Sacrament of Sword and Flame, acknowledge him.
Then, the words being duly spoken and the deeds duly done, all is symbolically scaled by
the Thirty Voices, and the Word that vibrateth from the Silence to the Speech, and from
the Speech again unto the Silence.
Then the Pyramid is sealed up, even as it was opened; yet in the sealing thereof the three
men partake in a certain mystical manner of the Eucharist of the Four Elements that are
consumed for the Perfection of the Oil.
Konx Om Pax. [With these mystic words the Mysteries Eleusinian were sealed.]
Sketch from John St. John:

1. Death summons Life and clears away all other forces.
2. The Invocation of the Word. Death consecrates Life, who in her whirling dance
invokes that Word.
3. They salute the Word. The Signs and MM must be a Chorus, if anything.
4. The Miraculous appearance of Iacchus, un-invoked.
1. The 3 Questions.
2. The 4 ordeals. Warning and comfort as an appeal to the Officers.
3. The Threshold.
The Chorus of Purification.
The Hymn "My heart, my mother!" as already written, years ago.
4. At the altar. The accusation and defence as antiphonies.
5. The journey. Bar and pass, and the 4 visions even as a mighty music.
6. The Hanged Man the descent of Adonai.
7. The installation signs, etc.
Sealing as for opening; but insert Sacrament.
Liber Israfel LXIV
{This book was formerly called "Anubis," and is referred to the 20th key, "The Angel."]
0. The Temple being in darkness, and the Speaker ascended into his place let him begin
by a ritual of the Enterer, as followeth.
1. Priocul, O procul este profani.
2. Bahlasti! Ompehda!
3. In the name of the Mighty and Terrible One, I proclaim that I have banished the Shells
unto their habitations.
4. I invoke Tahuti, the Lord of Wisdom and of Utterance, the God that cometh forth from
the Veil.
5. O Thou! Majesty of Godhead! Wisdom-crowned Tahuti! Lord of the Gates of the
Universe! Thee, Thee, I invoke.
O Thou of the Ibis Head! Thee, Thee I invoke.
Thou who wieldest the Wand of Double Power! Thee, Thee I invoke!
Thou who bearest in Thy left hand the Rose and Cross of Light and Life: Thee, Thee, I
invoke.
Thou, whose head is as an emerald, and Thy nemmes as the night-sky blue! Thee, Thee I
invoke.
Thou, whose skin is of flaming orange as though it burned in a furnace! Thee, Thee I
invoke.
6. Behold! I am Yesterday, To-Day, and the Brother of To-Morrow!
I am born again and and again.
Mine is the Unseen Force, whereof the Gods are sprung! Which is as Life unto the
Dwellers in the Watch-Towers of the Universe.
I am the Charioteer of the East, Lord of the Past and of the Future.
I see by mine own inward light: Lord of Resurrection; Who cometh forth from the Dusk,
and my birth is from the House of Death.
7. O ye two Divine Hawks upon your Pinnacles!
Who keep watch over the Universe!
Ye who company the Bier to the House of Rest!
Who pilot the Ship of Ra advancing onwards to the heights of heaven!
Lord of the Shrine which standeth in the Centre of the Earth!
8. Behold, He is in me, and I in Him!
Mine is the Radiance, wherein Ptah floatheth over the firmament!
I travel upon high!
I tread upon the firmament of Nu!
I raise a flashing flame, with the lightning of Mine Eye!
Ever rushing on, in the splendour of the daily glorified Ra: giving my life to the Dwellers
of Earth.
9. If I say "Come up upon the mountains!" the Celestial Waters shall flow at my Word.
For I am Ra incarnate!
Kephra created in the Flesh!
I am the Eidolon of my father Tmu, Lord of the City of the Sun!
10. The God who commands is in my mouth!
The God of Wisdom is in my Heart!
My tongue is the Sanctuary of Truth!
And a God sitteth upon my lips.
11. My Word is accomplished every day!
And the desire of my heart realises itself, as that of Ptah when He createth!
I am Eternal; therefore all things are as my designs; therefore do all things obey my
Word.
12. Therefore do Thou come forth unto me from Thine abode in the Silence: Unutterable
Wisdom! All-Light! All-Power!
Thoth! Hermes! Mercury! Odin!
By whatever name I call Thee, Thou art still nameless to Eternity:. Come Thou forth, I
say, and aid and guard me in this work of Art.
13. Thou, Star of the East, that didst conduct the Magi!
Thou art The Same all-present in Heaven and in Hell!
Thou that vibratest between the Light and the Darkness!
Rising, descending! Changing ever, yet ever The Same!
The Sun is Thy Father!
Thy Mother is the Moon!
The Wind hath borne Thee in its bosom: and Earth hath ever nourished the changeless
Godhead of Thy Youth!
14. Come Thou forth, I say, come Thou forth!
And make all Spirits subject unto Me:
So that every Spirit of the Firmament
And of the Ether.
And of the Earth.
And under the Earth.
On dry land
And in the Water.
Of whirling Air
And of rushing Fire.
And every Spell and Scourge of God the Vast One, may be obedient unto Me!
15. I invoke the priestess of the Silver Star, Asi the Curved One, by the ritual of Silence.
16. I make open the gate of Bliss; I descend from the Palace of the Stars; I greet you, I
embrace you, O children of Earth, that are gathered together in the Hall of Darkness.
17. (A pause.)
18. The Speech in the Silence.
The Words against the Son of Night.
The Voice of Tahuti in the Universe in the Presence of the Eternal.
The Formulas of Knowledge.
The Wisdom of Breath.
The Root of Vibration.
The Shaking of the Invisible.
The Rolling Asunder of the Darkness.
The Becoming Visible of Matter.
The Piercing of the Scales of the Crocodile.
The Breaking Forth of the Light!
19. (Follows the Lection.)
20. There is an end of the speech; let the Silence of darkness be broken; let it return into
the silence of light.
21. The speaker silently departs; the listeners disperse unto their homes; yea, they
disperse unto their homes.
Liber DCLXXI vel Pyramidos, 671, The Ritual of Self-Initiation of the Neophyte.
All one needs for the Opening is to adapt section 000 accordingly.
“… The "secret word", MTzThBTzM, given below is not generally considered correct;
but the actual A∴Α∴ word of the Neophyte has been passed from Crowley's time to the
present in the continuous line of A∴Α∴ and once in a letter. As a secret of A∴Α∴ , this
word shall not be given here.” Bill Heidrick
Correct, MTzThBTzM is not the actual A∴Α∴ word of the Neophyte. The True
Word was passed on and also in a letter to Frank Bennett (do not confuse with Bhikku
Ananda Metteya). AC also referred to the Weapon in his 1920 diaries, the Qabalistic
formula of LL, and MITP V below tnaf. Like Brother Heidrick I will not give the Word
here, but I will enlighten those who do not know: Do The Math!!! To help even further
I’ll give an example: WLLM=Woman and Man joined by Liber Legis=666.
000. The Building of the Pyramid.

The Magus with Wand. On the Altar are incense, Fire, Bread, Wine, the Chain, the
Scourge, the Dagger & the Oil. In his left hand the Bell he taketh.
Hail! Asi! hail, Hoor-Apep! Let
The Silence speech beget! Two strokes on Bell.
Banishing Spiral Dance.
The Words against the Sons of Night
Tahuti speaketh in the Light.
Knowledge & Power, twin warriors, shake
The Invisible; they roll asunder
The Darkness; matter shines, a snake.
Sebek is smitten by the thunder
The Light breaks forth from Under.
He goes to the West, in the centre of the base of the Triangle of THOTH (Maim), ASI
(Aleph), & HOOR (Shin).
O Thou, the Apex of the Plane,
With Ibis head & Phoenix Wand
And Wings of Night! Whose serpents strain
Thou in the Light & in the Night!
He lays the Wand, etc., on the Altar, uses the Scourge on his buttocks, cuts a cross with
the Daggar upon his breast & tightens the Chain of the Bell about his forehead, saying:
The Lustral Water! Smite thy flood
Through me Lymph, marrow & blood! Annointing the Wounds, say
The Fire Informing! Let the Oil
Balance, assain, assoil! The Invoking Spiral Dance.
So Life takes Fire from Death, & runs
Whirling amid the Suns.
Hail, Asi! Pace the Path, bind on
The girdle of the Starry One!
Sign of the Enterer: Homage to Thee, Lord of the Word! Sign of Silence: Lord of Silence,
Homage to Thee! Repeat both Signs: Lord we adore Thee, still & stirred Beyond Infinity.
The Secret Word: MTzThBTzM 271 (Blue, Orange, Yellow-Green, Yellow, Orange,
Blue)
For from the Silence of the Wand
Unto the Speaking of the Sword,
And back again to the Beyond,
This is the toil & the Reward.
This is the Path of HVA Ho!
This is the Path of IAO. Bell.
Hail Asi! Hail, thou Wanded Wheel!
Alpha & Delta kissed & came
For five that feed the Flame. Bell.
Hail, Hoor-Apep! thou Sword of Steel!
Alpha & Delta & Epsilon
Met in the Shadow of the Pylon
And in Iota did proclaim
That tenfold core & crown of flame.
Hail, Hoor-Apep! Unspoken Name!
Thus is the Great Pyramid duly builded.
1.Initiation.
The Candidate still bound and hoodwinked. The First Pylon.
I know not who I am; I know not whence I came;
I know not whither I go; I seek but What I do
not know!
I am blind & bound; but I have heard one cry
Ring through Eternity; Arise & follow me!
Asar Un-nefer! I invoke
The four-fold Horror of the Smoke.
Unloose the Pit! by the dread Word
Of Power that Set-Typhon hath heard SAZAZSAZAZADANATASANSAZAZ
(Pronounce this backwards. But it is very dangerous. It opens up the Gates of Hell.)
The Fear of Darkness & of Death
The Fear of Water & of Fire
The Fear of the Chasm & the Chain
The Fear of Hell & the dead Breath.
The Fear of Him, the Demon dire
That on the Threshold of the Inane
Stands with his Dragon Fear to slay
The Pilgrim of the Way.
Thus I pass by with Force & Care,
Advance with Fortitude & Wit,
In the straight Path, or else Their Snare
Were surely Infinite. The Passing of the Second Pylon.
(Suit action to words.)
Asar! who clutches at my throat?
Who pins me down? Who stabs my heart?
I am unfit to pass within this Pylon of the Hall of Maat.
Rubric as above. (The Fear....surely Infinite.)
The Lustral Water! Let thy flood
Cleanse meÄlymph, marrow, & blood!
The Scourge, the Dagger & the Chain
Purge body, breast & brain!
Balance, assain, assoil! Still in corpse position.
For I am come with all this pain,
To ask admission to the Shrine.
I do not know why I ask in vain
Unless it be that I am Thine.
I am Mentu his truth-telling brother,
Who was Master of Thebes from my birth:
O heart of me! heart of my mother!
O heart that I had upon the earth!
Stand not thou up against me as a witness!
Oppose me not, judge, in my quest!
Accuse me not now of unfitness
Before the great God, the dread Lord of the West!
(Change this part to your own motto.
Work the scansion correctly.)
Speak fair words for OU MH. May he flourish
In the place of the weighing of hearts
By the marsh of the dead, where the crocodiles nourish
Their lives on the lost, where the Serpent upstarts.
For though I be joined to the Earth,
In the Innermost Shrine of Heaven am I.
I was Master of Thebes from my birth;
Shall I die like a dog? Thou shalt not let me die,
But my Khu that the teeth of the crocodiles sever
Shall be mighty in heaven for ever & ever!
Yea! but I am a fool, a flutterer!
I am under the Shadow of the Wings!
Refrain "I am under," etc., after each accusation.
I am a liar & a sorcerer
I am so fickle that I scorn the bridle.
I am unchaste, voluptuous and idle.
I am a bully & a tyrant crass,
I am as dull & as stubborn as an ass;
I am untrusty, cruel & insane,
I am a fool & frivolous & vain.
I am a weakling & a coward; I cringe,
I am a catamite & cunnilinge.
I am a glutton, a besotted wight;
I am a satyr & a sodomite.
I am as changeful & selfish as the Sea.
I am a thing of vice & vanity.
I am not violent & I vaccilate,
I am a blind man & esmasculate.
I am a raging fire of wrath no wiser!
I am a blackguard, spendthrift & a miser.
I am obscene & devious & null.
I am ungenerous & base & dull.
I am not marked with the white Flame of Breath.
I am a Traitor! die the traitor's death!
This last raises Candidate erect.
Invoking Spiral Dance.
Rubric as before.
I am under the Shadow of the Wings.
Now let me pace the Path, bind on
The girdle of the Starry One!
Asar! k.t.l. In Northwest.
Soul mastering Terror is thy name!
Lord of the Gods! Dread Lord of Hell! See Horus.
I am come. I fear Thee not. Thy flame
Is mine to weave my maiden spell!
I know Thee, & I pass Thee by.
For more that Thou am I!
Asar! k.t.l. (Rubric as usual.) In Southwest. See Isis.
Sorrow that eateth up the soul!
Dam of the Gods! The blue sky's Queen!
This is Thy Name. I come. Control
And Pass! I know Thee, Lady of Teeu!
know Thee & I pass Thee by.
For more than Thou am I!
Asar! k.t.l. (Rubric as usual.) In East. See Thoth. Silence
Asar! k.t.l. (Rubric as usual.) See Nature.
I will not look upon thee more,
For Fatal is Thy Name. Begone!
False Phantom, thou shalt pass before
The frowning forehead of the Sun.
I know Thee; & I pass thee by.
For more that Thou am I. Formulating Hexagram:
Now Witness YE upon the Earth,
Spirit & Water & Red Blood!
Witness Above, bright Babe of Birth,
Spirit, & Father that are God! As babe in egg, being born.
For Silence duly is begot
And Darkness duly brought to bed;
The Shroud is figured in my Thought,
The Inmost Light is on my head. Unbind.
Attack! I eat up the strong lions. I!
Sign of the Enterer:
Fear is on Seb, on them that
dwell therein,
Behold the radient Vigour of the Lord! Sign of Silence:
Defense! I close the mouth of Sebek, ply
My fear on Nile, Asar that held not in!
Behold my radiant Peace, ye things abhorred
For see! The Gods have loosed mine hands:
Asar unfettered stands.
Hail, Asi, hail! Hoor-Apep cries
Now I the Son of Man arise
And follow dead where Asar lies!
Lies down in Sign of Hanged Man.
I guild my left foot with the Light.
I guild my Phallus with the Light.
I guild my right knee with the Light.
I guild my right foot with the Light.
I guild my left knee with the Light.
I guild my Phallus with the Light.
I guild my elbow with the Light.
I guild my navel with the Light.
I guild my heart wedge with the Light.
I guild my black throat with the Light.
I guild my forehead with the Light.
I guild my Phallus with the Light. Rising in Sign Mulier:
Asar Un-nefer! I am Thine,
Waiting Thy Glory in the shrine.
Thy bride, Thy virgin! Ah, my Lord.
Smite through the Spirit with Thy Sword!
Asar Un-nefer! rise in me,
The chosen catamite of Thee!
Come! Ah, come now! I wait, I wait,
Patient impatient slave of Fate,
Bought by Thy glance Come now! come now!
Touch & inform this burning brow.
Asar Un-nefer! in the shrine,
Make Thou me wholly Thine! Remove hoodwink.
I am Asar worthy alone
To sit upon the Double Throne.
Attack is mine & mine defence.
And these are one. Arise, go hence!
For I am Master of my Fate,
Wholly Initiate. The Secret Word.
The Words are spoken duly. The deeds are duly done.
My soul is risen newly to greet the risen Sun.
Bell accordingly.
One! Four! Five! Ten! All Hail!
Hail!
One! Four! Five! Ten! All Hail!
Signs accordingly.
I give the sign that rends the Veil.
The sign that closes up the Veil.
2. The Sealing of the Pyramid.
Proceed as in the Building, unto the the word "Suns."
The Banishing Spiral Dance.
Now let mine hands unloose the sweet
And shining girdle of Nuit! The Adorations & the Word.
Then at the Altar.
Behold! the Perfect One hath said
Tried & found pure, a golden spoil.
These are my body's elements Act accordingly.
Incense & Wine & Fire & Bread
These I consume, true Sacraments,
For the Perfection of the Oil
For I am clothed about with flesh
And I am the Eternal Spirit.
I am the Lord that riseth fresh
From Death, whose glory I inherit
Since I partake with him. I am
The Manifestor of the Unseen.
Without me all the land of Khem
Is as if it had not been. Proceed as in Building to end.
Hail, Hoor! Hail, Asi! Hail, Tahuti! Hail,
Asar Un-nefer! through the rended Veil.
I am Thyself, with all Thy brilliance decked
Khabs-Am-Pekht.
General and Particular Exordiums

1. The Speech in Silence:
Hail, Asi! hail, Hoor-Apep! Let
The Silence speech beget!
(Banishing Circumambulation--see Liber Yod, section 1.)
2. The Words Against the Son of Night.
The Words against the Son of Night.
3. The Voice of Thoth before the Universe in the presence of the eternal Gods.
Tahuti speaketh in the Light
4. The Formulas of Knowledge
Knowledge
5. The Wisdom of Breath (Prana)
& Power,
6. The Radix of Vibration (R.H.K. & H.P.K.)
twin warriors,
7. The Shaking of the Invisible (Godforms)
shake
The Invisible;
8. The Rolling Assunder of Darkness (Circumambulation)
they roll asunder
The Darkness;
9. The Becoming Visible of Matter (Rising of LVX as a result of Circumambulation).
matter shines,
10. The Piercing of the Coils of the Stooping Dragon (Crowley probably changes this
considerably from the traditional G.D. Convoluted Revolution of ... the Four Aces... a
snake.
Sebek is smitten by the thunder -
11. The Breaking forth of the Light (Khabs am Pekht)
Note even this traditional, fundamental G.D. formula is based upon the number 11.
The Light breaks forth from Under.
O Thou, the Apex of the Plane,
With Ibis head & Phoenix Wand
And Wings of Night! Whose serpents strain
Their bodies,bounding the Beyond.
Thou in the Light & in the Night
Art One, above their moving might!
Purification and Consecration
The Lustral Water! Smite thy flood
Through me - lymph, marrow & blood!
Balance, assain, assoil!
(Invoking Circumambulation)
So Life Takes Fire from Death, & runs
Whirling amid the Suns.
Hail Asi! Pace the Path, bind on
the girdle of the Starry One!
PARTICULAR EXORDIUM:
1. At the Ending of the Night: At the Limits of the Light: Tho-oth stood before the
Unborn Ones of Time!
2. Then was formulated the Universe:
3. Then came forth the Gods thereof:
4. In the Sign of the Enterer, stood Tho-oth,
Homage to thee, Lord of the Word!
(Sign of Silence)
Lord of the Silence, Homage to Thee!
(Both signs)
Lord, we adore Thee, still & stirred
4. The Aeons of the Bornless Beyond:
Beyond Infinity.
5. Then was the Voice Vibrated:
6. Then was the Name declared.
THE SECRET WORD OF A NEOPHYTE
7. At the Threshold of the Entrance.
8. Between the Universe and the Infinite.
For from the Silence of the Wand
Unto the Speaking of the Sword,
And back again to the Beyond,
This is the toil & the Reward.
This is the Path of HVA - Ho!
This is the Path of IAO.
10. As before him were the Aeons proclaimed.
11. In Breath did he vibrate them:
12. In symbols did he record them:
13. For betwixt the Light and the Darkness did he stand.
Hail! Asi! Hail, thou Wanded Wheel!
Alpha & Delta kissed & came
For Five that feed the Flame.
Hail, Hoor-Apep! thou Sword of Steel!
Alpha and Delta and Epsilon
Met in the Shadow of the Pylon
And in Iota did proclaim
That tenfold core & crown of flame.
Hail, Hoor-Apep! Unspoken Name!
Thus is the Great Pyramid duly builded
Tu qui es
Thou who art I, beyond all I am,
Who hast no nature, and no name,
Who art, when all but thou are gone,
Thou, centre and secret of the Sun,
Thou, hidden spring of all things known
And unknown, Thou aloof, alone,
Thou, the true fire within the reed
Brooding and breeding, source and seed
Of life, love liberty and light,
Thou beyond speech and beyond sight,
Thee I invoke, my faint fresh fire
Kindling as mine intents aspire.
Thee I invoke, abiding one,
Thee, centre and secret of the Sun,
And that most holy mystery
Of which the vehicle am I.
Appear, most awful and most mild,
As it is lawful, in thy child!
The Holy Hymns to the Great Gods of Heaven

(composed in collaboration with the Art-Bachelor Gualterius de R., Universitytis
Cantabrigiensis, for the use of the Knights of the Sacrosanct Order of KDSH.)
Note how each versicle describes a specific formula and translations differ (see 415).
1. Jupiter
Haud secus ac puerum spumanti semine vates (a)
Lustrat; dum gaudens accipit alter aquas
Sparge, precor, servis hominum rex atque deorum
Juppiter omnipotens, aurea dona, tuis.
And just as when the priest purifies the boy

With foaming seed, while the other rejoicing accepts the waters,
Sprinkle, I pray Jupiter, King of gods and men, all powerful,
Golden gifts upon thy servants.
(a) The Latin "vate" is technically more complex than priest: Priest-poet-prophet is inside
the other priest-poet-prophet. Vates is neutral as Mercurial Virgin.
2. Mercury.
Jungitur en vati vates; rex inclyte rabdon,
Hermes tu venias, verba nefanda ferens.
Priest is joined with priest; renowned king of the wand (b),

Come thou, Hermes, bearing the unutterable (c) words.
(b) staff or caduceus

(c) forbidden
3. Venus.
Tu Venus orta mari venias, tu filia Patris,
Exaudi penis carmina blanda, precor.
Ne sit culpa nates nobis futuisse viriles,
Sed caleat cunnus semper amore meo.
Come thou, Venus, born of the sea, daughter of the Father.

Hear the seductive songs of the penis, I pray.
May our sin not be to have fucked male asses,
But let the cunt always flame with my love.
4. Iuppiter Ammon.
Per regni sancti signum da Iuppiter Ammon;
Da nobis plena munera plena manu.
Through the mark of the holy kingdom, give, o Jupiter Ammon,
Give to us abounding gifts with a full hand.
5. Vesta. 415 has Mars

Vesta beata adsis, virgo da lampada nobis.
Det semen dominus terque quaterque suo suae.
Det semen flammam vitalem vinumque deorum
Omnia quae redeant, Vesta beata, tibi.
O blessed Vesta, be present, O virgin, give us the torch.

Let the Lord give semen to his/her own three and four times.
Let the semen give the fire of life and the wine of the gods
So that all things return to you, O blessed Vesta.
6. Iacchus.
En templo resonat nunc mystica vannus Iacchi;
Accedas adyto Sancta Columba tuo.
Intra dum nates agitat thyrsum pueriles
Vates; omne actum est; Sancta Columba, veni!
Lo! Now the mystical fan of Iacchus resounds in the temple;

Holy Dove, draw near your sanctuary.
While within the boyish buttocks the priest drives on the thyrsus (d);
All is done; O Holy Dove, come!
(d) The thyrsus is the vine-entwined, pinecone topped staff carried by the Maenads and
Satyrs of Dionysus. It is a very thin veil for the erect penis.
7. Priapus. 415 has Vesta

Semina nunc molli dat mentula saeva cinaedo.
Aspectu gaudens ipse Priapus adest
Gaudens exaudi; nobis sit mentula semper
Et rigida et roseo semen ab ore jacens.
The mentula gives harsh semen to the soft cinaede. (e)

Rejoicing at the sight, Priapus himself is present,
Rejoicing hear us: may our mentula always be
Hurling forth semen from its rigid and rosy mouth.
(e) Cinaede is Latin for sodomite. Mentula =~ phallus. It is an interesting and useful term
because of its similarity to the Egyptian god Mentu.
8. Mars. 415 has Priapus

Hoc solet ad Martem ritu coluisse ferocem
Vir purus cunni sic placet omne deo
Hostis fac collum nostro subuisse triumpho
Numina tum Martis carmine saeva canam.
It is customary to have given worship to fierce Mars with this rite.
Thus a man pure of cunt is wholly pleasing to the god. (f)
Make us lead the enemy under the yoke in our triumph;
Then may I sing of the fierce powers of Mars in song.
(f) Note how interpretations filtered through AC’s mental filter differs from traditional
tales, Mars’ adventures with Venus and that the Roman civilization dedicated to Mars was
founded upon the rape of women, not of men, just to name two. Spartan ideology would
be a closer comparison.
Quia patris
The CHORUS: For of the Father and the Son
The Holy Spirit is the norm;
Male-female, quintessential, one,
Man-being veiled in woman-form.
Glory and worship in the highest,
Thou Dove, mankind that deifiest,
Being that race, most royally run,
To spring sunshine through winter storm.
Glory and worship be to Thee,
Sap of the world-ash, wonder-tree!
FIRST SEMICHORUS: MEN. Glory to thee from Gilded Tomb.
SECOND SEMICHORUS: WOMEN. Glory to thee from Waiting Womb.
MEN. Glory to Thee from earth unploughed!
WOMEN. Glory to thee from virgin vowed!
MEN. Glory to thee, true Unity
Of the Eternal Trinity!
WOMEN. Glory to thee, thou sire and dam
And Self of I am that I am!
MEN. Glory to thee, eternal Sun,
Thou One in Three, Thou Three in One!
CHORUS. Glory and worship unto Thee,
Sap of the world-ash, wonder-tree!
ABA cap VII, V

It should be profitable to make a somewhat detailed study of the strange-looking word
AUMGN, for its analysis affords an excellent illustration of the principles on which the
Practicus may construct his own Sacred Words.
This word has been uttered by the MASTER THERION himself, as a means of declaring
his own personal work as the Beast, the Logos of the Aeon. To understand it, we must
make a preliminary consideration of the word which it replaces and from which it was
developed: the word AUM.
The word AUM is the sacred Hindu mantra which was the supreme hieroglyph of Truth, a
compendium of the Sacred Knowledge. Many volumes have been written with regard to
it; but, for our present purpose, it will be necessary only to explain how it came to serve
for the representation of the principal philosophical tenets of the Rishis.
Firstly, it represents the complete course of sound. It is pronounced by forcing the breath
from the back of the throat with the mouth wide open, through the buccal cavity with the
lips so shaped as to modify the sound from A to O (or U), to the closed lips, when it
becomes M. Symbolically, this announces the course of Nature as proceeding from free
and formless creation through controlled and formed preservation to the silence of
destruction. The three sounds are harmonized into one; and thus the word represents the
Hindu Trinity of Brahma, Vishnu, and Shiva; and the operations in the Universe of their
triune energy. It is thus the formula of a Manvantara, or period of manifested existence,
which alternates with a Pralaya, during which creation is latent.
Analysed Qabalistically, the word is found to possess similar properties. A is the negative,
and also the unity which concentrates it into a positive form. A is the Holy Spirit who
begets God in flesh upon the Virgin, according to the formula familiar to students of "The
Golden Bough". A is also the "babe in the Egg" thus produced. The quality of A is thus
bisexual. It is the original being --- Zeus Arrhenothelus, Bacchus Diphues, or Baphomet.
U or V is the manifested son himself. Its number is 6. It refers therefore, to the dual
nature of the Logos as divine and human; the interlacing of the upright and averse
triangles in the hexagram. It is the first number of the Sun, whose last number
The Sun being 6, a square 6x6 contains 36 squares. We arrange the
numbers from 1 to 36 in this square, so that each line, file, and diagonal
adds to the same number. This number is 111; the total of all is 666.
is 666, "the number of a man".
The letter M exhibits the termination of this process. It is the Hanged Man of the Tarot;
the formation of the individual from the absolute is closed by his death.
We see accordingly how AUM is, on either system, the expression of a dogma which
implies catastrophe in nature. It is cognate with the formula of the Slain God. The
"resurrection" and "ascension" are not implied in it. They are later inventions without
basis in necessity; they may be described indeed as Freudian phantasms conjured up by
the fear of facing reality. To the Hindu, indeed, they are still less respectable. in his view,
existence is essentially objectionable
Thelemites agree that manifested existence implies Imperfection. But they
understand why Perfection devises this disguise. The Theory is developed
fully in Liber Aleph, and in Part IV of this Book 4. See also Cap V
Paragraph on Digamma final of Digamma-Iota-Alpha-Omicron-
Digamma.
; and his principle concern is to invoke Shiva
The Vaishnava theory, superficially opposed to this, turns out on analysis
to be practically identical.
to destroy the illusion whose thrall is the curse of the Manvantara.
The cardinal revelation of the Great Aeon of Horus is that this formula AUM does not
represent the facts of nature. The point of view is based upon misapprehension of the
character of existence. It soon became obvious to The Master Therion that AUM was an
inadequate and misleading hieroglyph. It stated only part of the truth, and it implied a
fundamental falsehood. He consequently determined to modify the word in such a
manner as to fit it to represent the Arcana unveiled by the Aeon of which He had attained
to be the Logos.
The essential task was to emphasize the fact that nature is not catastrophic, but proceeds
by means of undulations. It might be suggested that Manvantara and Pralaya are in reality
complementary curves; but the Hindu doctrine insists strongly on denying continuity to
the successive phases. It was nevertheless important to avoid disturbing the Trinitarian
arrangement of the word, as would be done by the addition of other letters. It was equally
desirable to make it clear that the letter M represents an operation which does not actually
occur in nature except as the withdrawal of phenomena into the absolute; which process,
even when so understood, is not a true destruction, but, on the contrary, the emancipation
of anything from the modifications which it had mistaken for itself. It occurred to him
that the true nature of Silence was to permit the uninterrupted vibration of the undulatory
energy, free from the false conceptions attached to it by the Ahamkara or Ego-making
facility, whose assumption that conscious individuality constitutes existence let it to
consider its own apparently catastrophic character as pertaining to the order of nature.
The undulatory formula of putrefaction is represented in the Qabalah by the letter N,
which refers to Scorpio, whose triune nature combines the Eagle, Snake and Scorpion.
These hieroglyphs themselves indicate the spiritual formulae of incarnation. He was also
anxious to use the letter G, another triune formula expressive of the aspects of the moon,
which further declares the nature of human existence in the following manner. The moon
is in itself a dark orb; but an appearance of light is communicated to it by the sun; and it
is exactly in this way that successive incarnations create the appearance, just as the
individual star, which every man is, remains itself, irrespective of whether earth perceives
it or not.
Now it so happens that the root GN signifies both knowledge and generation combined in
a single idea, in an absolute form independent of personality. The G is a silent letter, as in
our word Gnosis; and the sound GN is nasal, suggesting therefore the breath of life as
opposed to that of speech. Impelled by these considerations, the Master Therion proposed
to replace the M of AUM by a compound letter MGN, symbolizing thereby the subtle
transformation of the apparent silence and death which terminates the manifested life of
Vau by a continuous vibration of an impersonal energy of the nature of generation and
knowledge, the Virgin Moon and the Serpent furthermore operating to include in the idea
a commemoration of the legend so grossly deformed in the Hebrew legend of the Garden
of Eden, and its even more malignantly debased falsification in that bitterly sectarian
broadside, the Apocalypse.
Sound work invariable vindicates itself by furnishing confirmatory corollaries not
contemplated by the Qabalist. In the present instance, the Master Therion was delighted
to remark that his compound letter MGN, constructed on theoretical principles with the
idea of incorporating the new knowledge of the Aeon, had the value of 93 (M = 40, G =
3, N = 50). 93 is the number of the word of the Law --- Thelema --- Will, and of Agape
--- Love, which indicates the nature of Will. It is furthermore the number of the Word
which overcomes death, as members of the degree of M M of the O.T.O. are well aware;
WEH NOTE: III Degree O.T.O., a word never to be written, published or
spoken without the rite.
and it is also that of the complete formula of existence as expressed in the True Word of
the Neophyte,
WEH NOTE: Another unpublished word, this time belonging to the A.'.
A.'. and not to O.T.O. The two words are different, even to the number of
letters. It was written down once, in a letter to Frank Bennett.
where existence is taken to import that phase of the whole which is the finite resolution of
the Qabalistic Zero.
Finally, the total numeration of the Word AUMGN is 100, which, as initiates of the
Sanctuary of the Gnosis of the O.T.O.
WEH NOTE: IX Degree O.T.O.
are taught, expresses the unity under the form of complete manifestation by the
symbolism of pure number, being Kether by Aiq Bkr
A method of exegesis in which 1 = 10 = 100, 2 = 20 = 200, etc.
; also Malkuth multiplied by itself
10 to the 2 power = 100.
, and thus established in the phenomenal universe. But, moreover, this number 100
mysteriously indicates the Magical formula of the Universe as a reverberatory engine for
the extension of Nothingness through the device of equilibrated opposites.
Koph-Peh final = 100 (20 + 80). HB:Koph = chi = Kappa-tau-epsilon-
iota-sigma: HB:Pehfinal = phi = Phi-alpha-lambda-lambda-omicron-
sigma; (by Notariqon).
It is moreover the value of the letter Qoph, which means "the back of the head", the
cerebellum, where the creative or reproductive force is primarily situated. Qoph in the
Tarot is "the Moon", a card suggesting illusion, yet shewing counterpartal forces
operating in darkness, and the Winged Beetle or Midnight Sun in his Bark travelling
through the Nadir. Its Yetziratic attribution is Pisces, symbolic of the positive and
negative currents of fluidic energy, the male Ichthus or "Pesce" and the female Vesica,
seeking respectively the anode and kathode. The number 100 is therefore a synthetic
glyph of the subtle energies employed in creating the Illusion, or Reflection of Reality,
which we call manifested existence.
The above are the principal considerations in the matter of AUMGN. They should suffice
to illustrate to the student the methods employed in the construction of the hieroglyphics
of Magick, and to arm him with a mantra of terrific power by virtue whereof he may
apprehend the Universe, and control in himself its Karmic consequences.
LEE JOHN PRESS

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1. Oriente ............... Cubiculum

2. Occidente ............. Tabula dei invocandi

3. Septentrione .......... Sacerdos

4. Meridione ............. Ignis cum thuribulo, x.t.l.

Manibus accedat et ignem et sacerdotem virgo, dicens:

Fiat ut in Libro DCLXXI dicitur. AUMGN.

Arcanum Arcanorum Quod Continet Nondum Revelandum ipsis Regibus supremis

1. Oriente ............... Cubiculum

2. Occidente ............. Tabula dei invocandi

3. Septentrione .......... Sacerdos

4. Meridione ............. Ignis cum thuribulo, x.t.l.

Manibus accedat et ignem et sacerdotem virgo, dicens:

Fiat ut in Libro DCLXXI dicitur. AUMGN.

Grimoire means grammar, most commonly referring to medieval texts containing

Arcanum Arcanorum Quod Continet Nondum Revelandum ipsis Regibus supremis

1. Oriente ............... Cubiculum

2. Occidente ............. Tabula dei invocandi

3. Septentrione .......... Sacerdos

4. Meridione ............. Ignis cum thuribulo, x.t.l.

Manibus accedat et ignem et sacerdotem virgo, dicens:

Fiat ut in Libro DCLXXI dicitur. AUMGN.

The Equinox I 1 John St. John

Sketch from John St. John:

000. The Building of the Pyramid.

General and Particular Exordiums

The Holy Hymns to the Great Gods of Heaven

And just as when the priest purifies the boy

Priest is joined with priest; renowned king of the wand (b),

(b) staff or caduceus

Come thou, Venus, born of the sea, daughter of the Father.

5. Vesta. 415 has Mars

O blessed Vesta, be present, O virgin, give us the torch.

Lo! Now the mystical fan of Iacchus resounds in the temple;

7. Priapus. 415 has Vesta

The mentula gives harsh semen to the soft cinaede. (e)

8. Mars. 415 has Priapus

ABA cap VII, V

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