Notes on the Original Student Reading List

“Do what thou wilt shall be the whole of the Law”

By late 1911, Crowley noticed that many who approached the Great Work lacked the proper intellectual foundation.  This was placing a huge burden upon teachers, most of which were Neophytes at the time.  Hoping to alleviate the problem Crowley introduced the Student curriculum.

What follows are three versions of the required Reading Lists as published by Crowley.  All three were released within in a year’s time which has led to some confusion.  Yet, the lists are all similar and Crowley’s changes appear to be refinements in the system.

The Student Program was first announced in The Equinox, (Volume I: number VII), in 1912 and was quickly followed by a second rendition just six months later in Volume VIII.  These first two lists are identical save for the later includes one additional title: The Tao Teh King and the writings of Kwang Tzu (or Sacred Books of the East, Vols. XXXIX, XL).

Just a few months later, the final version was published in Book 4 and reduced to just ten titles; but now included additional notes of interest.

Here is a copy of the Student material as published in Equinox 1 Vol. VII:

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In the publication of Book 4 the Student Curriculum appears in a section entitled “Summary”, following a fictionalized question and answer session in which Crowley gives an explanation of how one may “produce genius” via the A∴ A∴ system.  And, in this sense the “Summary” provides a general overview of the principles of the A∴ A∴ system as envisioned by Crowley.

While this final rendition of the list is the more widely published, many still prefer one of the early versions; often believing them to be more complete.  However, while the final list contains less titles it also references ten additional Libri regarding official instruction. (One of which is said to provide the “Key to Magick power”).  The benefits from the practices given in these Libri should not be taken lightly – When combined with the principles outlined in the Summary and the knowledge provided in the Reading List, an overview of the entire A∴ A∴ system begins to emerge which should be thoroughly reviewed by the Aspirant.

Here is the Student material as published in Book 4.

Summary

Q. What is genius, and how is it produced?

A. Let us take several specimens of the species, and try to find some one thing common to all which is not found in other species.

Q. Is there any such thing?

A. Yes: all geniuses have the habit of concentration of thought, and usually need long periods of solitude to acquire this habit. In particular; the greatest religious geniuses have all retired from the world at one time or another in their lives, and begun to preach immediately on their return.

Q. Of what advantage is such a retirement? One would expect that a man who so acted would find himself on his return out of touch with his civilization, and in every way less capable than when he left.

A. But each claims, though in different language, to have gained in his absence some superhuman power.

Q. Do you believe this?

A. It becomes us ill to reject the assertions of those who are admittedly the greatest of mankind until we can refute them by proof, or at least explain how they may have been mistaken. In this case each teacher left instructions for us to follow. The only scientific method is for us to repeat their experiments, and so confirm or disprove their results.

Q. But their instructions differ widely!

A. Only insofar as each was bound by conditions of time, race, climate and lan­guage. There is essential identity in the method.

Q. Indeed!

A. It was the great work of the life of Frater Perdurabo to prove this. Studying each religious practice of each great religion on the spot, he was able to show the Identity-in-diversity of all, and to formulate a method free from all dogmatic bias, and based only on the ascertained facts of anatomy, physiology, and psychology.

Q. Can you give me a brief abstract of this method?

A. The main idea is that the Infinite, the Absolute, God, the Oversoul, or whatever you may prefer to call it, is always present, but veiled or masked by the thoughts of the mind, just as one cannot hear a heartbeat in a noisy city.

Q. Yes?

A. Then to obtain knowledge of That, it is only necessary to still all thoughts.

Q. But in sleep thought is stilled?

A. True, perhaps, roughly speaking; but the perceiving function is stilled also.

Q. Then you wish to obtain a perfect vigilance and attention of the mind, uninterrupted by the rise of thoughts?

A. Yes.

Q. And how do you proceed?

A. Firstly, we still the body by the practice called asana, and secure its ease and the regularity of its functions by pranayama. Thus no messages from the body will disturb the mind.

Secondly, by yama and niyama, we still the emotions and passions, and thus prevent them arising to disturb the mind.

Thirdly, by Pratyahara we analyze the mind yet more deeply, and begin to control and suppress thought in general of whatever nature.

Fourthly, we suppress all other thoughts by a direct concentration upon a single thought. This process, which leads to the highest results, consists of three parts, Dharana, Dhyana, and Samadhi, grouped under the single term Samyama.

Q. How can I obtain further knowledge and experience of this?

A. The A∴ A∴ is an organization whose heads have obtained by personal experience to the summit of this science. They have founded a system by which everyone can equally attain, and that with an ease and speed which was previously impossible.

The first grade in Their system is that of

STUDENT.

A Student must study the following books:

  1. The Equinox.
  2. 777.
  3. Konx Om Pax.
  4. Collected Works of A. Crowley: Tannhäuser, The Sword of Song, Time, Eleusis.
  5. Raja Yoga by Swami Vivekananda.
  6. The Shiva Sanhita or the Hathayoga Pradipika.
  7. The Tao Teh King and the writings of Kwang Tze: S.B.E. xxxix,xl.
  8. The Spiritual Guide, by Miguel de Molinos.
  9. Rituel et Dogme de la Haute Magie by Eliphas Levi, or its translation by A. E. Waite.
  10. The Goetia of the Lemegeton of Solomon the King.

Study of these books will give a thorough grounding in the intellectual side of Their system.

After three months the Student is examined in these books, and if his knowledge of them is found satisfactory, he may become a Probationer, receiving Liber LXI and the secret holy book, Liber LXV. The principal point of this grade is that the Probationer has a master appointed, whose experience can guide him in his work.

He may select any practices that he prefers, but in any case, must keep an exact record, so that he may discover the relation of cause and effect in his working, and so that the A∴ A∴ may judge of his progress, and direct his further studies.

After a year of probation, he may be admitted a Neophyte of the A∴ A∴, and receive the secret holy book Liber VII.

These are the principle instructions for practice which every probationer should follow out:Liber E, A, O, III, XXX, CLXXV, CC, CCVI, CMXIII, while the key to Magick Power is given in Liber CCCLXX.

“Love is the law, love under will”

Notes on The Original Student Exam

“Do what thou wilt shall be the whole of the Law”

Like many aspects of the A∴ A∴ system, the Student exam has varied some over its history.  However, it has never wandered far from its original design or intent.  Compiled here are four examples of exams utilized by Crowley.

The first dates from 1912 and bears the title of an “Examination for Probationer”.  The second example is from 1913, the third from 1916 and the final from 1945.  Though these exams vary from each other in some degree they are more similar then dis-similar and clearly establish that Crowley did in fact administer a Student exam, in one form or another, based upon the required reading list.


Test circa 1912:

  1. Write down the principal correspondences of the signs Gemini, Scorpio, Mars, and the Sephira Binah.
  2. Make a study of all the multiples of the number 11 below 1000, and endeavour to trace a connection between them.
  3. Make a study of the various methods recommended by the A∴ A∴, and endeavour to classify them under as few heads as possible.
  4. Give an interpretation of Tannhauser, “Adonis,” and Sir Palamedes the Saracen in terms of the Qabalah.
  5. Write an essay on the mystical meanings of the Vesica Piscis, the Right-Angled Triangle and the Hyperbola.
  6. Analyze the visions in Liber 418, classifying them according to the indications afforded in “The Psychology of Hashish.”
  7. Give some account of the Hindu idea of the parts of the Body and Soul.
  8. Compare the wands described by Eliphas Levi, Abramelin, the Author of “The Goetia”, and Frater Perdurabo, stating which you would prefer, and why.
  9. Design a Pantacle to synthesize the number 777.
  10. Devise and prepare a talisman to cause a temple to be built for the Order. Write out a ceremony proper to consecrate it.
  11. State the fundamental aim of the practice advocated in Book 4, Part 1, in as few words as possible.
  12. Give either (a) a full and careful comment of any five chapters (consecutive) in the “Book of Lies”, or (b) A commentary and criticism on “The Psychology of Hashish,” or “The Training of the Mind,” or “The Soldier and the Hunchback.”

Note.  The Student may consult his works of reference in answering this paper.  He should remember that a full and satisfactory reply would entitle him, as far as intellectual attainment is concerned, to the Grade of Exempt Adept, so that he should not imagine that too much is expected of him.


Test circa 1913:

  1. Write down the principal correspondences of the signs Leo and Aquarius, the planet Jupiter, and the Sephira Tiphareth.
  2. Make a study of all the multiples of the number 17 below 1000, and endeavour to trace a connection between them.
  3. Make a study of the various methods recommended by the A∴ A∴, and endeavour to classify them under as few heads as possible.
  4. Give an interpretation of Tannhauser, “Adonis,” and Sir Palamedes the Saracen in terms of the Qabalah.
  5. Write an essay on the mystical meanings of the Vesica Piscis, the Right-Angled Triangle and the Hyperbola.
  6. Compare the mystical methods of Molinos and Lao-tzu.
  7. Give some account of the Hindu idea of the parts of the Body and Soul.
  8. Compare the wands described by Eliphas Levi, Abra­melin, the Author of the Goetia, and Frater Perdurabo, stating which you would prefer, and why.
  9. Design a Pantacle to synthesize the number 666.
  10. Write out a Ritual complete with Talismans, Plan of Temple, etc., for producing a thunderstorm.
  11. Discuss the difference between Hinduism and Buddhism with regard to atman, stating to which doctrine you incline, and why.
  12. Give either (a) a full and careful comment of any five consecutive chapters in The Book of Lies, or (b) a commentary and criticism on “The Psychology of Hashish,” or “The Training of the Mind,” or “The Soldier and the Hunchback.”

Note:  The Student may consult his works of reference in answering this paper.  He should remember that a full and satisfactory reply would entitle him, as far as intellectual attainment is concerned, to the Grade of Exempt Adept, so that he should not imagine that too much is expected of him.


Test circa 1916:

  1. Write down the principal correspondences of the signs Leo and Sagittarius, the planet Venus and the Sephira Chokmah.
  2. Make a study of all the multiples of the number 37 below 1000, and endeavour to trace a connection between them.
  3. Make a study of the various methods recommended by the A∴ A∴, and endeavor to classify them under as few heads as possible.
  4. Give an interpretation of Tannhauser, Adonis, and Sir Palamede the Saracen in terms of the progress of the initiate.
  5. Write an essay on the mystical meanings of the Vesica Piscis, the Right Cone and the Ellipse.
  6. Compare the mystical methods of Swami Vivekananda and Eliphas Levi.
  7. Give some account of the Buddhist idea of the parts of the Body and Soul.
  8. Compare the talismans described by Eliphas Levi, Abramelin, the Author of the Goetia, and Frater Perdurabo, stating which you prefer and why.
  9. Design a Pantacle to synthesize the number 418.
  10. Write out a Ritual complete with Talismans, Plan of Temple, etc, for acquiring the affection of a person of the opposite sex.
  11. Discuss the differences between Hinduism and Buddhism with regard to Karma, stating to which doctrine you incline and why.
  12. Give either (a) a full and careful commentary of any 5 consecutive chapters of the Book of Lies, or (b) a commentary and criticism on “The Psychology of Hashish” or “Training of the Mind”, or the “Soldier and the Hunchback.”

Note.  The Student may consult his works of reference in answering this paper.  He should remember that a full and satisfactory reply would entitle him, as far as intellectual attainment is concerned, to the Grade of Exempt Adept, so that he should not imagine that too much is expected of him.


Test given to Grant circa 1945:

  1. Buddhism may be divided into these classes:
    1. Hinayana (Burma, Siam, Ceylon)
    2. Mahayana (Tibet)
    3. Twelve sects in Japan
    4. Zen Japan
    5. Chinese Buddhism
    What divisions of Christianity correspond to each, and why?
  2. What is the meaning, & why, of the following numbers:
    148.
    210.
    831.
    Reconcile the two apparently conflicting series of meanings of the number 65. Work out the equation 3 = 4 especially in relation to the Sephiroth and the Planets.
  3. State the difference between Vedantism, Sufism, & Molinism. Can you trace any historical sequence in these branches of Mysticism?
  4. A friend’s cows suffer from some epidemic disease. How would you set to work to discover the cause; if due to bewitchment, how to detect the agent; and how would you proceed to avert the evil?
  5. Describe a woman with Uranus conjunct Luna trine Venus rising in 8° Capricorn.

Comparing these exams side by side (especially when considering the first three examples) a definite pattern emerges and the similarities are distinct.  In fact, most questions are simple variations upon a theme – which has the added benefit of making the exam well suited to individualization.

Under Crowley, Students were not actually required to read the suggested titles in their entirety – Instead Students were expected to be familiar enough with the material to pass examination.  For most, it would be nearly impossible to read the entire list within the allotted three-month period of time.  (The Equinox alone being over 3000 pages).  Instead, as it is clearly stated in the description of the Reading List, “A Student must possess the following books” – to which Crowley further adds – Study of these books will give a thorough grounding in the intellectual side of Their system.”  This then is what is actually required of the Student – “to possess and study” the suggested titles.

“Owing to the unnecessary strain thrown upon Neophytes by unprepared persons totally ignorant of the groundwork” Crowley announces the Student Phase in The Equinox (Vol. I – No. VII) in 1912.  This was quickly followed by a second rendition six months later in Volume VIII.  These two lists are identical save for the second list included one additional title: The Tao Teh King and the writings of Kwang Tzu.  A third rendition of this list was introduced just a few months later in Book 4.  Here the Student Curriculum appears in a section entitled “Summary”, following a fictionalized question and answer session in which Crowley gives an explanation of how one may “produce genius” via the A∴A∴ system.  It is this rendition that is most commonly reproduced and the one I find most interesting  (the reasons for this are covered in my Notes on the Original Reading List – also posted here).  Ultimately the exam itself was “open book” and the Student allowed considerable time to respond.

The Student should also note that Crowley points out that full knowledge of these matters is, on an intellectual level, equivalent to that of a 7° = 4□ – or the Adeptus Exemptus Grade of the A∴ A∴ which clearly establishes that the Student curriculum goes well beyond the scope of this preliminary stage which suggest that continual study of them will benefit one well past this stage of the work.

This final example is from 1945 and the latest version that I know of.  It was hand written by Crowley and administered to Kenneth Grant in early December, just two years prior to his death.  This test varies substantially from all other known examples yet represents Crowley’s position in the later part of his life.  While there are fewer questions, and arguably easier ones, it -in general- requires the same level of scholarship as needed to complete the original.

“Love is the law, love under will”


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MS of the Test given to Grant, 1945

Words of Wisdom by Grady McMurtry

“Do what thou wilt shall be the whole of the Law”

This article was first included in the O.T.O. newsletter and written about a year and half after Grady swore the Oath of the Abyss.  This was a very active time for Grady in both O.T.O. and A∴A∴.  By this time he had chartered Thelema Lodge as Grand Lodge #1 and reconstituted the modern OTO.  Grady had also broken from Soror Meral by this point and, having fused his own link to the sempiternal A∴A∴, was busy at work establishing his own line.  In the following article he mentions several “Lineages”: that of his own, Soror M(eral) and a few others.  It is no surprise to find some of these same “Lineages” still active in the greater Thelemic community today – Three in particular with many years of passionate service to the OTO.  Those aspiring to the A∴ A∴ would do well to carefully consider what Grady wrote here.

From the O.T.O. Newsletter, Berkeley, California Vol. II, #7&8 [Double Issue] Winter-Spring, May 1979, pgs. 104-105.

 

A∴ A∴ or, Who Has The Right To The Star ?

Over the past several years there have been a number of attempts to politicize A∴ A∴. Most of these have either taken the form of public advertising or private pressure tactics.  It seems an opportune time to make a few statements on the nature of this great order.

First of all, just who is a member of A∴ A∴?  In as much as this is an Inner Order, there can be only one person who can answer such a question in a particular case the claimant herself. When someone tells me that he or she (“she” is the traditional pronoun in this instance-for either a Frater or a Soror) is a member of A∴ A∴, I believe it. I also often wonder what business it is of mine. A∴ A∴ is not a school of outer initiation, like O.T.O. in some of its aspects. A∴ A∴ is a body of individuals who have attained particular grades of self-initiation in accordance with particular standards. Those standards are described by Crowley in “One Star in Sight” and in Liber CLXXXV. Some persons have direct lineage from Crowley as proctors for A∴ A∴ work. The basic texts are all in print. Anyone of sufficient judgment and intelligence can apply themselves diligently to the Great Work along this course. An Inner Order should be free from politics.  If an aspirant to A∴ A∴ would enter one of the several surviving direct lines of instruction, they can be found only through great effort. One of these is operative through O.T.O. valid through special provisions in Crowley’s letters and through magical sign. Another line is operative through Soror M, with valid CLXXXV lineage only. A reconstruction is to be had from Fr. A, based on personal attainment. Another Fr. A. looms near with whispered rumors of CLXXXV lineage. Fr. P. has representation in the American South and East Coast, but a propensity to make more of his papers than wood-pulp ever saw. Another Frater P. has declared that A∴ A∴ is now replaced by the Bavarian Illuminati – and his claim is not to be laughed out of consideration for all the oddness of it. These are only a few of many.

So, what is to be made of this?  Will a claimant come forth with court decision and papers of authorization, as has actually happened with O.T.O.? Will the matter at last be laid to rest? Not that way! O.T.O. is an Outer Order. Its governance is public knowledge, subject to legal proof. A∴ A∴ is an Inner Order. The Law of Man has no dominion. Crowley deliberately designed A∴ A∴ on the cell system, modified for one-on-one communication.  Division of branches is therefore inevitable on the death of the Frater or Soror linking particular series of members.  One of the obligations for advanced members is the establishment of independent systems, religions and orders. The Outer Grade recognition ends for all major purposes at Tiphareth.  Beyond Tiphareth the advancement is by the Knowledge and Conversation of the Angel. The Inner Head of A∴ A∴ is not in the ordinary sense a corporeal being.  Who is a Magister Templi? That person who can do the work of the Grade. It makes no difference whether her Oath is witnessed by Therion or by the Neteru. The Grade itself is as real as the blast that tore Jack Parsons from the world of men. To argue mightily that one is of such a grade is as near as may be to proving that one is not! One may simply say it by the way. One may not even mention it at all. To set one claim to A∴ A∴ against another is to fight as brothers — political exercise. But, the Brothers of A∴ A∴ are Sisters! Be done with politics at the sanctuary of NU!

There are many people in the world who have attained. In like manner, there are many who have not attained, but who have prepared. For some, one trail leads to the Star. For others another path. Let those who would take to the narrow road that widens in the Empyrean prepare themselves by discipline and diligence. The voice of the dove will be heard. The Angel will come in the right time.

What to take until the Angel arrives? A good look at “One Star in Sight.” Call in the redness of the morning.

“Love is the law, love under will”


Grady 1A

Notes on the Publication of Liber OZ

“Do what thou wilt shall be the whole of the Law”

Liber OZ,* which Crowley initially referred to as the “War Aims of the new Aeon”, was compiled over several months in the latter part of 1941 and during the second World War.  This Proclamation of Man’s rights, drew almost entirely from two previously written sources; Liber AL vel Legis and the rituals of the Ordo Templi Orientis.

With the war raging in Europe, Crowley was confronted with Man’s need for change and desperately wanted to tear down the barriers of old aeonic thinking.  With OZ, he was able to focus the full force of his Magical intent towards this end.  To Crowley, OZ was one of several propaganda pieces he would produce in efforts to aid the war; but it was also a Magical talismans written with the explicit purpose of causing change in the world – and in direct response to conditions Crowley viewed as tyrannical or oppressive in nature.  It’s a Magical proclamation expounding upon the Law of Thelema with the aim of guiding humanity forward, and Crowley believed, provided a practical code of ethics for all Thelemites.


Astrology chart presented to Mortlake.

           

Crowley completed his first full draft on the morning of October 10, 1941 and then decided to share it with Gerald Yorke, Harold Mortlake, and Robert Cecil- the latter while chatting with him at the Masons Arms, a pub not far from where Crowley lived. Mortlake was a friend of Gerald Yorke and a local bookseller. Crowley recorded in his journal that all three “highly approved” of War Aims and that Cecil and he shared “a very pleasant talk, all too short.”  Crowley, who often prepared charts for acquaintances, later presented Mortlake with a chart penned on the obverse side of an early OZ printer proof.

A month later, on the 15th of December, Crowley wrote to his dear friend, Louis Wilkinson: “…it has been rather fun preparing Liber LXXVII: the Book of the Goat. I am so absorbed into my own spiritual blotting – paper (queer usage, but somehow it seems apt!) that the publication of this Manifesto—I thought of calling it goat’s Milk, with a glance in your direction—may amount to a Magical Gesture.  I could ensure this, I suppose, by doing something idiotic in public at the moment of the Solstice.  Well, well, if it does count as a gesture, we may look for a bloody great Revolution of some sort at the Autumnal Equinox.”

Crowley issued Liber OZ on the morning of December 21, 1941 during the Winter Solstice.  He recorded the names of the first eleven recipients, each a leader in their particular industry. These were: 1) Literature – H.G. Wells, 2) Peerage & Press & Air – Lord Edward Donegal, 3) Medicine – Ivor Back, 4) Art – G.F. Kelly, 5) Army – General Fuller, 6) Navy – Sir R Keyes, 7) Agriculture – FW Hylton, 8) Law – Lord Maugham, 9) Church – Vicar of St. George, 10) Trade – Allchild, 11) BBC and Stage – Esme Percy. Crowley records the exact time that he mailed this first batch of 11 as “9¾ AM”. It wasn’t unprecedented for Crowley to record who received the first copies of his latest publication; This was, in fact – somewhat common.  However, the early copies were usually reserved for members of the A∴ A∴, O.T.O. or close associates.  But, in this case Crowley purposely chose influential individuals throughout society, waited for the proper Magical moment and recorded the exact time of issuance. By distributing OZ in this manner Crowley was planting seeds, to what he hoped would be, “a bloody great Revolution.”

There were two versions of the first edition of OZ issued.  Both printed by Apex Printing and identical in every way, save that one featured a picture of the Devil Atu and the other, that of the Aeon. 300 in total were printed, (50 Devil and 250 of the Aeon).  It was a single sheet of paper, printed on both sides measuring 7 1/2″ x 4 3/4”. Formally “Published by the O.T.O. at the Abbey of Thelema, Rainbow Valley, Palomar Mountains, California.  And at Hanover Square, London, W.1. An lxv Sol in O° Capricornus”.  Both versions are printed in a dark blue hue which matched the print on the obverse side.  These cards were also the first official publication of any of the Thoth deck’s images.

We have attached color scans (verso & recto) of both versions; note the error in line two where the letter L in the word “Law” should be capitalized – unfortunately this error was repeated on all editions of OZ published by Crowley and has subsequently made its way into several modern editions.  I should also point out that in the first line of section 2 the word “the” is repeated.  However this error is limited to just the early English editions or copies thereof. (see image below for the 1st English edition)

The first American edition was published by W. T. Smith out of Los Angeles, California; and though printed sometime around February 1st of 1942, it bears the same date as the first English edition which has caused some confusion among collectors who at times mistake Smith’s edition for the first edition. Fortunately, they are distinguishable in every other regard. (see images below for the 1st American edition)

Throughout this period a social experiment known as the Mass Observation project became somewhat of a cultural fad in England.  Beginning in 1937, it was a research project whose goal was to record the everyday life and thoughts of the common citizen and was at its peak of popularity during the second world war.  Hundreds volunteered their time and effort to poll their fellow citizens, recording their thoughts on a wide variety of issues. Others agreed to keep a daily journal for the sake of the project.  Everything from bathroom behavior to sexual proclivities, etc., was examined, polled and tabulated.  The published results fascinated the British people and today this vast archive of film, pictures, journals, and interviews is housed at the University in Sussex, England.  Crowley, ever the opportunist, seized the occasion to piggy-back on the project’s success and encouraged initiates to hit the streets and poll the general populace’s response to Liber OZ and report back to him their findings.  He also encouraged them to post copies around town, nailing them “to church and town hall doors” – from here stems the tradition of sharing OZ while engaging others in conversation regarding the Law of Thelema.


                   Liber OZ; The Oriflamme Vol 1 No. II.

The final edition of OZ released during Crowley’s lifetime was published in The Oriflamme (Vol. 1 No. 11) on the 21st of June, 1945.  Also included in this volume was a brief introduction to the O.T.O. along with the Preliminary Pledge form, a short list of available publications, and Crowley’s poem “Anthem” from Thumbs Up!. This publication of OZ bears a distinction from all others, in that W.T. Smith added a footnote to section 5 (“Man has the right to kill those who would thwart these rights.”) which directs the reader to “See 2nd Amendment, Constitution of The United States”—which is the right to bear arms. I am unaware of any other occasion wherein OZ is footnoted in an official publication of the Ordo Templi Orientis.  I am unaware of any correspondence which verify that Crowley was aware of this footnote.  However, generally speaking – we do know that Crowley was not opposed to the private ownership of  firearms having himself obtained a Firearm Certificate for a Webley 45 Revolver while living at 89 Park Mansions, Knightsbridge, London in the early 1930’s.  So it is entirely plausible that he may of approved of Smith’s alteration.

Believing that Liber OZ was perfectly suited for attracting new aspirants to the O.T.O.—most especially in the United States, Crowley continued to urge Order members to share it with acquaintances right up to his death in December of 1947. 

Today, OZ is in all likelihood the most widely published, distributed, and recognizable of Crowley’s works—a true cornerstone of the Thelemic community.  In the end, it would be Crowley’s last Proclamation to Mankind – and arguably his finest; as relevant today, as it was to the war-torn Europe of the 1940’s.

“Love is the law, love under will”

 

*These notes have been excerpted from “On the Rights of Man” —A study by Frater Orpheus.


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The Official Seals of the Officers of the A∴ A∴

“Do what thou wilt shall be the whole of the Law”

Rarely seen outside of the Order –are the original seals of its Officers as per Crowley design.  Being that these seals are wax, they are fragile and very few have survived undamaged into modern times. For example, here are images of both Jane Wolfe and Wilford T. Smith’s Probationer Oaths. The condition of these seals with little to no remnants is typical of what is most often found.  Below are a few images of the rare original seals still mostly intact.


 

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Jane Wolfe´s Probationer Oath


Wilford T. Smith Probationer OathWilford T. Smith´s Probationer Oath


For those of you who don’t know the Oath of the Probationer came affixed with four seals each corresponding to an Officer.  These are: The Cancellarius (5=6), the Imperator (6=5), the Praemonstrator (7=4) and the seal of V.V.V.V.V. (8=3).

Each seal is impressed upon the colored wax which corresponds to the Officers Grade and position on the Tree of life (as per the King scale listed in 777). That being – Pink rose for 5=6, Orange for 6=5, Deep violet for 7=4 and Crimson red for 8=3 and corresponding with Tiphareth, Geburah, Chesed and Binah; or Sun, Mars, Jupiter and Saturn.


Oath Detail

Oath Detail


R: 197 G: 255 B: 102 X:54188 Y: 0 S: 0 Z: 51 F: 202

5=6 Cancellarius Seal


6=5 Seal Detail

6=5 Imperator Seal


7=4 Seal Detail

7=4 Praemonstrator Seal


8=3 Seal Detail

8=3 Magister Templi Seal


It is interesting to note that while the seals of the officers are given in the King scale the original designs for the officer’s robes reflect that of the Queen scale. (The Robe being that which is said to conceal and protect and varied according to Grade and Nature).  The King scale is said to represent the root of color and the Archetypal World while the Queen scale is said to be the first positive appearance of color and represents the Creative World – The former is believed to be transparent while the latter is reflective.

All four seals feature the eye of Wedjat, also known as the Eye of Horus or Ra. Some traditions have it representing the Sun when the right eye and the Moon when the left; in either case it is considered to have restorative and revitalizing qualities and appears as the classic Egyptian “Eye” we are all familiar with.

The seal of the Cancellarius is the classic Eye in the triangle imagery and consists of twelve sets of three rays.  The Imperator seal is an inverted triangle with Eye and no rays.  That of the Praemonstrator is a basic shield design with an Eye at the center and finally, the seal of a Magister Templi is of an Eye surrounded by five V’s forming an upright pentagram; This being a symbol that Crowley believed was given to him by the “Secret Masters”.

(Note that surrounding each of the lower three seals are found the initials of the officer motto given in Hebrew letters and Crowley’s 8=3 motto is utilized on the final seal).

“Love is the law, love under will”


Original VVVVV Detail

Original V.V.V.V.V. Seal (8=3)


OLYMPUS DIGITAL CAMERAModern V.V.V.V.V. Seal


Modern SampleModern Oath Sample


Modern Detail

Modern Seal Detail