Varieties of Magical Experience, 7.4-7.6



Crowley's Thelemic Revelation


[re p. 140] p. 256, n. 7:25 Bab-Alon

"Grant [1977, p. 259] maintains that the name "Babalon" means "Gateway of the Sun ..."". {This would be contrarywise to Akkadian Bab-ilu 'Gate of a god'.}

{If metaphoric, /sun/ could for for 'illuminator', hence 'manifester' etc. /<aluna/ is (A-ED, p. 746a) 'to manifest, reveal, publicize, promulgate'; while /<alo^n/ is (H-ED, p. 254) 'bulletin, tabloid'.}

{Now, as for "mystery, Babulon the Great" (Apokalupsis of Ioannes 17:5) : (in 18:21,) this Babulon is hurled "into the sea".}

{For the Kogi (of Colombia), the similar world /aluna/ is 'thought' : "In the beginning, there was blackness. ... The sea was memory and potential. She was aluna." ("AKWHW") Could a black-feminine sun long remain submerged in a primaeval sea?}

Grant 1977 = Kenneth Grant : Nightside of Eden. London : Mu:ller.

A-ED = Cowan : A Dictionary of Modern Written Arabic. 4th edn.

H-ED = Dov ben-Abba : Hebrew-English Dictionary. Meridian Bks.

Apokalupsis 18:21

"AKWHW" = "ALUNA – The Kogi’s Warning from the Heart of the World".

p. 141 "stars" into the hearts

"the prince-general The Beast, and ... The Scarlet Woman ... :

{cf. Quetzal-coatl & Quetzal-petlatl -- as 'Pretious Mat' she is paralleled in Korean myth}

they shall bring the glory of the stars into the hearts of men. [p. 257, n. 7:27 : "stanzas I:15 and 16 of Liber Al vel Lexis, in the appendix to J. Symonds and K. Grant, eds., The Magical Record of the Beast 666 (London ... 1972), 303."] {This may (in the Dead Sea Scrolls) be deemed "the final battle" (Allen 1990, p. 911).} {Possible allusion to noticeable similarities in the War of the Roses (between dynasty of Lancaster and dynasty of York) to the "Flowery Wars" waged by Aztecs for purpose of devouring ("swallowed up") of human flesh in the aftermaths?} ...

{cf. the sacred heart (with its "rose", "N7S", for crown-of-thorns) of Quetzal-coatl's becoming morning-star Tlahuizcalpan-tecuhtli (with likewise similar Californian Indian myths of devouring of divine heart, not to mention the myth of the heart of Zagreus) : "I will give him the morning star" (Apokalupsis of Ioannes 2:28) of matutinal stellar glow (i.e., Crowley's "glory"), so that ("WhIMS") "the Lord’s people will partake of his victory “glow” in the heavenly realm." Thus, the divine rose-glow is originated in the spirah /Ns.ah./ -- of No^gah (planet "Venus", "N7S") -- 'Victory', wherein (1st Epistole to the Korinthioi 15:54) "Death is swallowed up" (cf. Ys^a<yah 25:8) -- "Tlahuizcalpantecuhtli descending into the jaws" ("ASS", p. 75a) in CBM, p. 19 (lower registre), or into the jawed cuauhxicalli-vessel (H&EAM, plate 1) in CBM, p. 29. Therewith, (Thilli^m "46:8") "the Lord-of-Hosts (or "Master of Legions" YHWH>o^t, "N7S") is with us, the God of Ya<qob" : for ("DBPM"), "a star shall come out of Ya<qob" (B-Midbar 24:17) -- "a star from the seed" (JMDT cvi) --, the sceptre "between his feet" (B-Re>s^it 49:10), even "under his feet" (1st Epistole to the Korinthioi 15:25) when Death be "destroyed" (15:26).}

For he is ever a sun and she a moon."

{"Tonatiuh, the Central Mexican sun god, and a starry sky" are depicted in the same scene at Culhuacan ("ASS", p. 71a), to indicate a sun (as yet unrisen?) who can be "the glory of the stars".}

"WhIMS" = "What Is the Morning Star?"

Apokalupsis 2:28

"N7S" = "NTzCh the Seventh Sephirah".

1st Korinthioi 15:54

Ys^a<yah 25:8

"ASS" = Jeremy Coltman : "Aztec Stuttgart Statuette". MEXICON 29(2007).6:70-7.

CBM = Codex Borgianus Mexicanus.

H&EAM = Susan Milbrath : Heaven and Earth in Ancient Mexico. Univ of TX Pr, Austin, 2013.

Thilli^m 46:8 &

"DBPM" =

JMDT = Justin Martyr : Dialogue with Truphon.

B-Re>s^it 49:10

1st Korinthioi 15:25

Allen 1990 = Ronald B. Allen : Numbers. Frank E. Gaebelein (ed.) : THE EXPOSITOR'S BIBLE COMMENTARY. Grand Rapids (MI) : Zondervan.

p. 142 [cited from Symonds 1951, p. 22] the 3 aiones of history (according to Crowley)









c. 500 B.Chr.E.




1904 Chr.E.




Symonds 1951 = John Symonds (ed.) : Confessions of Aleister Crowley : an Autohagiography.

p. 142 Aleister Crowley in guise of falcon-god H.R

[Liber Al vel Legis III:51-52 -- quoted in Symonds & Grant 1972, p. 314] "With my Hawk's head, ... I peck ... . I flap my wings ... ."

Symonds & Frank 1972 = J. Symonds & K. Grant (edd.) : The Magical Record of the Beast 666. London : Duckworth.

p. 143 Scarlet Woman : the Whore of Babalon

[Liber Al vel Legis III:44-45 -- quoted in Symonds & Grant 1972, p. 314] "Let her be loud and adulterous; ... and let her be shameless before all men."

"Crowley ... would spend much of his life from this time onward seeking ... concubines who could act as his Divine Whore. ... there were many who filled the role temporarily."

p. 143 incarnation of the Logos

[quoted from Grant 1972, p. 45] "The Beast, as the embodiment of the Logos ... symbolically and actually incarnates his Word each time a sacramental act of sexual congress occurs, i.e., each time love is made under Will."

Grant 1972 = Kenneth Grant : The Magical Revival. London : Mu:ller.

p. 257, n. 7:33 sexual intercourse as sacrament for goddess "Nuit" {NW-t ('Sky')}

"In sexual congress each coition is a sacrament of virtue ... . ... Because of the sacramental nature of the act, each union must be magically directed ...

the ritual must be directed to the transfinite and non-individualised consciousness represented by Egyptian Nuit".

{Goddess NW-t is depicted occupying "the interior of the ... lid on the sarcophagus of", e.g. , a king of the 21st dynasty at Tanis (DEG&G, s.v. "Nut", 3 "As Funerary Deity", p. 146), in imitation the myth of her (as sky-goddess) lying atop the body of her husband earth-god GBB for the purpose of having sexual intercourse with him.} {Earlier, "goddess Nut from the interior of of the sarcophagus lid of 19th Dynasty king" (SC).}

Grant 1972 = Kenneth Grant : The Magical Revival. London : Mu:ller.

DEG&G = George Hart : A Dictionary of Egyptian Gods and Goddesses. Routlege & Kegan Paul, London, 1986. (= p. 112a of 2nd edn, 2005. )


or #8.

pp. 143-4 eucharistic "cakes of lights", incorporating menstrual blood and vaginal secretions of a woman

p. 143

[Liber AL vel Legis III:23, quoted in Symonds & Grant 1972, p. 311] "mix meal and honey ... : then oil of Abramelin and olive oil, and afterward ... rich fresh blood ... of the moon, monthly".

p. 144

"The magical elixir itself consisted of the "ingredients" of sexual congress itself : semen from the male, gluten from the woman's vagina, and preferably fresh menstrual blood, as specified in stanza 24 of Book III of Liber AL vel Legis. These ingredients were included in

the preparation of the "cakes of lights",

{"accompanying a variety of hieroglyphs for light ... presentations of conical bread-cakes were apparent in the Serâbît wall carvings." ("LSSA")} {"modern Isiacs can do the same—perhaps by lighting candles and even putting them on a birthday cake for Her" ("FLI").}

which were then consumed by participants as a ritual offering to Ra-Hoor-Khuit {R<-H.R-H^W-t}. It is clear that ... the magical elixir ... is later referred to as "the germ of life" in The Book of the Unveiling of Sangraal -- part of the "Secret Instruction of the Nin[e]th Degree" in the O.T.O., which Crowley was able to gradually transform into a Thelemite order after joining it in 1910."

"LSSA" = "Lost Secrets of the Sacred Ark".

"FLI" = "Festival of Lights for Isis".

p. 144 (quoted from King 1973, p. 225) instructions for the 9o O.T.O.

"Now then, entering the privy chapel ["the vagina"], do thou

bestow at least one hour in adoration {kissing?} at the altar {clitoris?} ... .

{"Extended foreplay is very important for high states of arousal." (LLIO)} {"The Star Sapphire requires cunnilingus" (LLIO).}

Then do thou perform the Sacrifice of the Mass {orgasm}.

{"outwardly directed current (the Higher Mass) is Magical in nature being present in the seminal discharge." (LLIO)}

The Elixir ["a mixture of semen and female {Bartholin gland} secretions"] being then prepared solemnly

{"The Elixir is created ... . (LLIO)}

and in silence,

{"This poem speaks of ... silence" (LLIO).}

do thou consume it utterly."

{"The two drops are commingled and ingested immediately" (LLIO).}

King 1973 = The Secret Rituals of the O.T.O. London : Daniel.

LLIO = Liber Laiad vel In Occultis.

{"touching her vulva {with his lips?}, he should effect the drinking ... of the honey down below (adhara[-]madhu)." (KY, p. 73, quoting the He[la]-vajra Tantra)} {KY, p. 294, n. 3:40 : "honey" (madhu), is the female sexual discharge."}

KY = David Gordon White : Kiss of the Yogini : "Tantric Sex" in its South Asian Contexts. U of Chicago Pr, 2003.



Magical Will and the Senses


pp. 144-5 the 5 senses in caerimonial magic

p. 144

"In Crowley's essay ... published in 1889, specific mention is made of ... the physical senses. ...

p. 145

[quoted from Crowley, 1889, p. 16] ... the series of ... operations of ceremonial Magic ... consist of

(1) Sight : The circle, square, triangle ... . {seeing their shapes}

(2) Sound : The invocations.

(3) Smell : The perfumes.

(4) Taste : The Sacraments {Eucharist, when comested}.

(5) Touch : ["robes, implements, etc."] {feeling their texture}

Crowley, 1889 = Aleister Crowley : "Initiated Interpretation of Ceremonial Magic". In :- S. L. MacGregor Mathers : The Goetia.

{Any deity residing (whether throughout one's lifespan or merely momentarily) within the body of the caerimonial rite-performer would experience these sensations, which in the deities' system would be taken as encoding an occult message, passed on from mortals to immortals.}

p. 145 sensory effects sensed in the material plane in order to establish spiritual connections with deities, according to Crowley 1889

"The ritual magician's vestments, and also the motifs mounted upon the wall of the Temple, are intended to ... help consolidate the spiritual connection with the gods and goddesses to whom the ritual is addressed."

"Incense and perfumes are used to increase ... rapport with a specific deity within the magical cosmology."

Crowley 1889 = Aleister Crowley : "Initiated Interpretation of ceremonial Magic". In :- MacGregor Mathers : The Goetia. (reprinted Boston : Weiser, 1997)

{The deities are pleased by seeing, and by smelling, the caerimonial objects and substances.}



Power of the Sacred Name


p. 145 formula of invocation

"Crowley ... writes [1929, p. 43] : "Every true name of God gives the formula of the invocation of that God."

Crowley 1929 = Aleister Crowley : Magick in Theory and Practice.

p. 145 Bandlet of Righteousness

"According to the Ethiopian Gnostic text {Lepepa S.edeq},

God created Himself

{Though this, if taken literally, is absurd, yet it replicateth the "self-generable" (FFF, p. 207) aiones (category of deity) in Peratic theology.}

and the Universe through the utterance of His own name, and therefore [Budge 1929, p. 3] "the Name of God was the essence of God [and] was not only the source of His power but also this seat of His very Life, and was to all intents and purposes His Soul."

FFF = G. R. S. Mead : Fragments of a Faith Forgotten. 2nd edn. London & Benares : Theosophical Publ Soc, 1906.

Budge 1929 = E. A. Wallis Budge (ed.) : Lefefa S.edek. : the Bandlet of Righteousness. London : Luzac.

p. 146 in the Hall of goddess ML<-t ('Truth')

"the deceased newcomer to

the Hall of Maat

{goddess ML<-t ('Truth') : aequivalent to Valentinian goddess A-letheia}

(Hall of Judgement) says to the presiding deity Osiris : [Budge 1929, p. 4] "I know thee. I know thy name. I know the names of the two-and-forty gods who are with thee.""

[quoted from Budge 1929, p. 4 : "the knowledge of the name of a god enabled a man

not only to free himself from the power of that god,

{assuming that the god is harmful and detrimental to humans (similar to the government of TL-MRJ)}

but to use that name as a means of obtaining what he wanted without considering the god's will."

{assuming that the god would not otherwise gracefully grant whatever boon may be craved -- "Ask, it shall be given you; ... knock, and it shall be opened unto you" (Matthaios 7:7; Loukas 11:9)}

Matthaios 7:7

Loukas 11:9


Lynne Hume & Nevill Drury : The Varieties of Magical Experience : Indigenous, Medieval, and Modern Magic. Praeger (an imprint of ABC-CLIO), Santa Barbara (CA), 2013.