IAO A magical FORMULA OF THE HIGHEST: HIGHEST: A Source Study from Origins to New Aeon Symbology or, The ‘I’ in the Triangle.
A Paper presented at the 1ST ANNUAL AUSTRALASIAN THELEMIC CONFERENCE University of Technology, Sydney, Oct 1996 By Fr. LVX/NOX (Leigh Blackmore) © 1996 Updated draft as at June 2007: 8000 wds approx See p. 53 Eight Lectures on Yoga for yogic formula See EQ 3/10 p. 219 for Achad’s view that in IAO “Hru appears as the average Apophis to those who try to go back, or retrogress”.
Part 1: ORIGINS A. Introduction: What is a Magical Formula? Lon Milo DuQuette’s is a handy and simple definition: AA magical formula is a statement statement of perceived perceived cosmological fact or theory. theory. It can be as simple as an axiom: Love thy neighbour as thyself. An apple a day keeps the doctor away. It can be a statement or a set of symbols revealing the mechanism of a natural law: As above, so below. All is sorrow. Love is the law, love under will. E = MC 2. YHVH. INRI. AUM. It can even be a single word that initiates an entire age: TAO; ANATTA; IAO; Thelema. Thelema . (Duquette p. 6) This paper will suggest that IAO (as it occurs in Thelemic Thelemic magic) is a formula combining the “set of symbols revealing a mechanism” (or we could say a cycle or process) and the “single initiating word”. It is a formula containing in its three letters various aspects of the Great Work, and summing up (heiroglyphing) the essence of the Highest - that is, the ultimate goal of the spiritual aspirant. Caveat! Caveat! However, it is a formula by no means easy to define and this study, by drawing together together historical threads with divergent examples of magical magical usages of the formula, is prim primar aril ily y meant eant to be a sugg sugges esti tive ve elabo elabora ratio tion n of both both verif verifiab iable le and possi possible ble correlations of the formula. Particular Particular caution will be exercised exercised in discussing discussing the formula in relation to Liber XV, The Gnostic Mass. Since the significance of Thelemic symbolism is revealed only gradually in the OTO through the initiatic process, the interpretatio interpretations ns of an individual will more than likely reflect only the insights of the grade to which they have attained. Nevertheless by looking at usages of IAO and their various textual contexts, it ought to
be possible for any of us to gain some understanding. In Book 4 Pt 3 Ch 9: “Of Silence and Secrecy and of the Barbarous Names of Evocation”, Crowley points out that IAO is a supreme word of the kind which enshrines the complete formula of the God invoked (as invoked (as are also Tetragrammaton and Abrahadabra) (see Bk 4, p. 189). Given this information, we ought to be able to apprehend, even if only dimly, the nature of the God invoked. Putting connected ideas in co-relation is a mean of apprehending any magical formula. Most Most partici participant pants s in the Gnostic Mass as celebra celebrated ted by the contem contempora porary ry Ecclesi Ecclesia a Gnostica Catholica (E.G.C.) are probably aware that IAO was originally a deity of the Gnostics, but may be unaware of the extent to which IAO features in other Thelemic ritual, ritual, both theoretical theoretical and practical. My own attraction attraction to researching researching this was through participation in the Gnostic Mass, as Deacon, and as Priest, and wondering just what energies calling on “the name of IAO” should be invoking. This This paper paper begins begins with with the historica historicall Gnostic Gnostic context context and comes comes up to the presen presentt (where the facts of etymology are reasonably well-founded), after which applications of the formula are examined from the perspective of several different esoteric traditions (alchemy, Enochian and so on). Such examinations are bound to be somewhat more hypothetical. The paper presumes reasonable familiarity on the reader’s part with Thelemic magic in general. However in support of each point I quote reasonably extensively from other write writers, rs, Crowle Crowley y in partic particular ular.. The bibliogra bibliography phy also also contai contains ns detaile detailed d referen references ces for further reading which I believe will be helpful to initiates and non-initiates alike. B. The Gnostic Schools The The Gnostic Gnostic schools schools were a very very loose loose grouping grouping of philosop philosophica hicall and in some some cases cases organis organised ed religio religious us system systems s incorpora incorporating ting many many influenc influences es from from Indian Indian Buddhism Buddhism,, Persian Persian Zoroastrianism Zoroastrianism,, and Graeco-Roman Graeco-Roman philosophy. They gained prominence during the first centuries centuries AD and continued in some instances instances to survive for many centuries as organised organised systems systems and as philosophical concepts which exerted not only great influence on the development development of classical classical Judaism, Christianity Christianity and Islam, Islam, but have continued into modern times where they have been incorporated incorporated into such religious movements movements as the Rosicru Rosicrucia cians, ns, Christ Christian ian Science Science and the modern modern Gnosti Gnostic c Church. Church. In talkin talking g about about the transmission of the Gnostic current we should clearly distinguish between the notion of transmission transmission of gnosis of gnosis (which means ‘knowledge’) and transmission of Gnosticism of Gnosticism.. The relevance of this will probably become obvious later in discussion of the Mass, which to some extent raises the question of just how “Gnostic” is the Gnostic Mass. C. The Gnostic , Graeco-Egyptian and Hermetic IAO In The Secret Book According to John (from the literature known as the “apocryphal acts of the apostles”, author and composition unknown though probably between between c. 180 and 350 e.v.), Iao is given as the name of a demon with the face of a serpent and having seven seven heads. heads. This This demon demon is the fourth fourth of seven seven demons demons create created d by Ialdaba Ialdabaoth oth,, the product or offspring of Wisdom. Each of these seven demons possibly corresponds to a day of the week and a planet. Blavatsky, quoting Origen’s account of the Egyptian Gnostic attributions attributes them as follows: Adonai (of the Sun), Iao (as the genius of the moon), moon), Eloi (Jupiter), Sabao (Mars), Orai (Venus), Astaphoi (Mercury) and finally Ialdabaoth (Saturn). (Secret (Secret Doctrine p. 538) 538) Iao Iao is seen to corr corres espo pond nd to the power power of Lords Lordship hip.. Note Note here here the the lunar lunar attribution of IAO, as later it is attributed primarily to the Sun. Move to footnote: (Blavatsky has an extensive discourse about IO and the moon and its relationship relationship to the Theban triad Amoun, Mout and Khonsu - see Secret Doctrine pp. 46566- this is extremely extremely interesting interesting and would be relevant relevant to a study of the Lord of Thebes and Ankh-af-na-Khonsu (which means “my life is in the moon”) but we can’t dwell on it
here. Parallels between this sevenfold (heptarchic) conception of Iao, and Revelations’ account of the Beast with seven heads could also fruitfully be pursued. See especially in this connection Ch. 49 of THE BOOK OF LIES, “Waratah Blossoms”. Footnote: [Kenneth Grant’s analysis in ALEISTER in ALEISTER CROWLEY AND THE HIDDEN GOD of the 7 heads of the Beast as the seven stations of the Pole Star which make up the Great Year is also suggestive but perhaps too personal a speculation on Grant’s part]. St Iranaeus of Lyon (c.130-200 e.v.) in his Against Heresies, Heresies, wherein he summarises what is known of the Gnostics’ beliefs, makes Iao the second of the seven demons; it appears he knew a different version of the Secret Book According to John than the one whose whose manuscript manuscript has come down to us. [Another [Another early Christian Christian writer, St Ephiphanius of Salamis (e.v. c. 315-403) in a similar work (The ( The Panarion), Panarion), in contrast gives Iao as the ruler of the first of first of seven heavens.] Footno Footnote: te: Iranaeus Iranaeus also also gives gives a summa summary ry of Ptolemy Ptolemy’s ’s version version of the Gnostic Gnostic myths myths (Ptolemy being one of the first and most brilliant students of Valentinus, whose Gnostic teachings teachings spread throughout throughout Italy and the East from AD 150-692). 150-692). In this summary, summary, the meaning of the name Iao is related as follows: follows: Achamoth, who represented represented the thinking of Sophia (higher wisdom), had been cast forth in a region of shadow and emptiness, but the anointed (Christ) took pity on this female being and stretched out along the cross, forming forming her as a concrete formation. formation. ”Now, once she had been formed formed and come to her senses, senses, and then been immediately immediately emptied of the Word that was invisibly with her, i.e. the anointed (Christ), she rushed to search for the light that had left her; and she could not comprehend it, being prevented by the boundary. It was here that the boundary, in preventing her from the impulse to forward motion, said “Iao!” This - they say - is the origin of the name Iao.” Iranaeus further recounts that each of the seven demonic beings or deities (known as the the holy holy sept septet et)) chos chose e its its own own hera herald ld to glori glorify fy it and to proc procla laim im that that it was was God God amongs amongstt the Jews. Jews. To Iao in this hierarch hierarchy y of prophets prophets belong belong the prophets prophets Samuel, Samuel, Nathan, Jonah and Micah. David Godwin (Ligh Lightt in Exten Extensio sion n: 11 119f 9ff) f) cons constr truc ucts ts a “Gno “Gnost stic ic Ritu Ritual al of Self Self-Development” based on the psychological myth-structure of the Apocryphon the Apocryphon of John. In it, Iao is the planetary Archon relati relating ng to the sun, sun, and Ain this this contex contextt represe represents nts false and unwort unworthy hy author authority ity specifically, your own ego, although here he is externalised and objectified. He has no head as such, but seven hissing serpents sprout from his neck, an apt analogy for the usual fragmentation of the conscious mind. In a diagram diagram called called “The “The Mount Mount Lebano Lebanon n Diagra Diagram”, m”, which represe represents nts a Tree Tree of Life Life syst system em form formula ulate ted d by the the Gnost Gnostic ic Ophite Ophites s (Foo (Footn tnot ote: e: one one of the the earli earlies estt sect sects s of Gnosti Gnosticism cism,, known known as “the Brother Brotherhood hood of the Serpent”, Serpent”, and active active in Egypt Egypt in the second second century century e.v.) IAO corresponds corresponds to the position position of Chokmah (Wisdom), the second emanat emanation ion on the convention conventional al Qabalis Qabalistic tic Tree Tree of Life. Life. In some some Ophite Ophite placem placements ents,, however, IAO is shown as a spirit corresponding to Yesod - the sphere whose ruling planet is the Moon. The Aurum Solis magical tradition also associates associates Iao with the Moon (Godwin: 210.) Blava Blavats tsky ky gives gives a comp complic licat ated ed etym etymolo ology gy too too long long to deta detail il here here,, (Bla (Blava vats tsky ky,, Isis Unveiled : 298) which basically relates how the name IAO was often confounded with that of Yahweh. “But the name IAO neither originated with, nor was it the sole property of the Jew Jews” s”.. She She then then trac traces es it back back to an old old myst mystic ic name name of the the Shem Shemite ites, s, which which was was comm communi unicat cated ed to Mose Moses s when when he was was initi initiat ated ed at Hor-e Hor-eb. b. In an old old relig religion ion of the the Chaldean Chaldeans s [Southe [Southern rn Babylon Babylonians ians]] whose whose remains remains are to be found found among among the neoPlatonists, the highest divinity, enthroned above the seven heavens, representing the Spiritual Light-Principle...and Light-Principle...and also also conceived of as Demiurgus, Demiurgus, was called Iaw, Iaw, who was, was,
like like the the Hebr Hebrew ew Yaha Yaha,, myst ysterio erious us and and unme unment ntio iona nabl ble, e, and and whose hose nam name was communicated to the initiated. The Phoenicians had a Supreme God, whose name was trilateral and secret , and he was Iaw.” (Isis ( Isis Unveiled and Secret Doctrine p. 541). IAO is discussed in the Pistis Sophia, an extremely extremely important important Gnostic Gnostic scripture scripture normally normally attributed to Valentinus. Pistis Sophia I, vii reads, in part: “So the power of the little Iao, who is in the Midst, and the soul of the prophet Elias, they were bound into the body of John the Baptizer”. Blavatsky comments that in other Gnostic contexts IAO, far from being referred to as “little”, “little”, is referred to as the great Leader of the Midst whom the Rulers of the Aeons call the Great IAO, IAO, and and that that this this appar apparent ent dualis dualism m is quite quite in keepi keeping ng with with all all esot esoteri eric c system systems. s. So that that what what appears appears to be inconsis inconsistenc tency y in the accounts accounts of IAO is more more probably a reflection of the god having various aspects. A variant version of the derivation of Iao is an amusing Egyptian anti-Semitic tradition whereby the god worshipped by the Jews had to be an ass, because they spoke of him (in Greek) as “Iao” (cf. Yahu, Yahweh) and the old Coptic word for “ass” was eio or iao. iao. Footnote: While this indicates a possible path of study of the relationship between IAO and JHVH, JHVH, the Tetrag Tetragram rammat maton, on, Crowle Crowley y emphas emphasises ises the same same view view as Blavats Blavatsky ky in Magick Without Tears: Tears: 24: 24: “Nor is Tetragrammaton IAO, even though etymology asserts etymology asserts the identity”. Footnote: Footnote: [Re: eio one could could have have some some fun constr constructi ucting ng a Crowle Crowleyean yean Qabalis Qabalistic tic analysis [along the lines of Crowley’s analysis of “Humpty Dumpty” in “An Interlude” see Bk 4 pp. 81-85 - of the children’s’ children’s’ song “Old Macdonald Macdonald Had a Farm” with its chorus “ee-i-ee-i-o “ee-i-ee-i-o”]. ”]. Frater Frater Numa [of Oceania Grand Lodge, O.T.O. Australia] Australia] has also pointed out to me that the ass is sacred to Priapus etc. Jesus rides in on the ass, and Crowley considers considers the Templars Templars to have worshipped an ass-headed ass-headed deity. There are many other correspondences here. Red Flame’s special issue on the Gnostic mass (see under Scriven in bibliography) bibliography) has a commentary on Greek names names used in the Gnostic Mass: Mass: AIAO is the Hellenized Hellenized version of the Hebrew Hebrew Tetragram Tetragrammaton. maton. However, it has an independent linguistic association association with Dyaus, Dyaus, the name of the ancient Indo-European Sky God, with the Greek Divine Names Zeus and Chaos, Chaos, and with the Latin Latin Deus. Qabalistically, Qabalistically, it pertains to Tiphareth: Tiphareth: the Divine Name of Tiphareth in Atziluth is YHVH ELOAH VEDATH, the notariqon of which is I.A.V., which can be pronounced IAO.”(Red Flame p. 76) Hargrav Hargrave e Jenning Jennings s descri describes bes some some Gnostic Gnostic gems gems wherein wherein the name name iao [with [with small omicron] usually in conjunction with that of the Gnostic divinity Abraxas, is engraved over over or around some some symbolic symbolic figures figures (see (see p. 181). 181). Kenneth Grant and other other writer writers s since Jennings, including Crowley, are wont to refer to IAO as “the Supreme Divinity of the Gnostics” we have seen from Blavatsky that this might well have been the case, though Crowley Crowley takes this a given and evidence for this supremacy is rarely adduced by him. him. (There (There are other Gnostic Gnostic deities deities whose whose names appear appear in Thelemic Thelemic magick, magick, and whose significance would be interesting to investigate, e.g. Sabao, Abraxas, - Red Flame p. 76 gives interesting background - etc but IAO seems generally regarded as the most important of the Gnostic deities). [show transparency of gems] IAO also occurs as one of the “Barbarous Names of Evocation” in that Greek-derived rite which appears as the Preliminary Invocation of the Goetia (see the Legemeton - the Lesser Key of Solomon) and its adaptation as “The Bornless Ritual” which was mainly used by the Golden Dawn. It is therefore also significant in the context of Crowley’s Liber Samekh, where for instance the barbarous name Aphen-IAF is recited along with Athou treasure of IAO and SA-BA-FT is followed by a phrase which links “Hail IAO” with the Thelemic deities Nuit, Hadit, Ra-Hoor-Khuit and the Great Wild Beast. However, a full exploration of this would be a study in itself, involving detailed attention to Crowley’s Scholion on the ritual. (See however note 601 in Book Four for Four for further light on Qabalistic
interpretations of this Formula). IAO according to Eliphas Levi’s History of Magic occurs in the Egyptian sacred calendars: calendars: “where it is known that each month was placed under the protection of three decani or genii of ten days, the first decanate in the sign of Leo is represented by a human head with seven rays; the body has a Scorpio-tail and the sign of Sagittarius is under the chin. Beneath the head is the name of IAO, and the figure was called Khnoubis, an Egyptian word which which signifies gold and light”. We see here obvious associatio associations ns with the sphere of Tiphareth – we’ll touch on this again later. IAO by Greek Qabalah enumerates to 811, which is equivalent to (according to Kieren Barry’s Liber MCCLXIV , the Greek Qabalah): the words for - needle - breast - Attis (Eng.) (Note: Attis was a dying and resurrected resurrected vegetation vegetation god of Phrygia, Phrygia, widely worshipped throughout the Roman Empire). - to fart (relates the Nephesch or animal nature to the highest - Kether is in Malkuth; is God to be found in a dog? etc). Also compare this with the Moon/Yesod attribution (moon as the sphere of instinctuality). - to perceive, to know (gnosis!) - (Fia (Fiat) t) “Let “Let ther there e be” be” (Lat (Latin in)) (It (It woul would d be inte intere rest stin ing g to comp compar are e this this with with the the imperatives in the Enochian calls). Crowley suggests, discussing his student’s Magical Motto, “Fiat, being 811, is identical with IAO, and therefore FIAT YOD might be read not only as “let there be” (or “Let me become”), the secret source of all creative energy, but as “the secret source of energy of Jehovah”. (Magick ( Magick Without Tears: Tears: 13) David David Godw Godwin in (p. (p. 23 236) 6) gives gives some some furth further er corr corres espo ponde ndence nces s for for 81 811: 1: tessera (holy symbol in Aurum Solis); and asteres (stars). Tarot Attributions See also 777, where in the chart “The Vital Triads of the Tarot”, the first is “The Three Gods IAO”=, corresponding corresponding to Atu 0 (The Holy Ghost), Ghost), Atu I (The Messenger) Messenger) and Atu IX (The (The Secre Secrett Seed) Seed).. Valua Valuable ble ampli amplific ficat ation ion of the the comp compon onent ents s of the the form formula ula may may ther theref efor ore e be obta obtaine ined d by study studying ing thos those e chap chapte ters rs of THE THE BOOK BOOK OF THOT THOTH H which which explica explicate te these these particu particular lar Atus, Atus, common commonly ly known known as The Fool, Fool, The Juggler Juggler,, and The Hermit.
D. IAO in the Golden Dawn System of Magick (as Heiroglyph of the Great Work) In the opening and closing of the Lesser Lesser Ritual of the Hexagram, Hexagram, (LRH) we first analyse the word INRI, then invo nvoke the names of certain Egypt gyptia ian n gods (and their eir zodiacal/planetary attributions) by saying: Virgo, Isis, Mighty Mother. Scorpio, Apophis, Destroyer, Sol, Osiris, Slain and Risen. Isis, Apophis, Osiris, IA0. And we perform, as prescribed in Liber O, the LVX signs that are appropriate thereto, i.e. relate related d to symboli symbolism sm of redempt redemption ion - Osiris slain slain (the (the cross +), Isis Isis Mourning Mourning - the Svastika (L), Typhon (Apophis) (V) - the Trident, Trident, and Osiris Risen - the Pentagram (X). This symbolism is derived from that of the Ceremony of the Grade of Adeptus Minor (5=6 ritual) in the Golden Dawn. (The complete ceremony can be found in Regardie, Volume 7, pp. 30-61). In this ceremony IAO is invoked at various points - firstly, in close association with explanations of the Mystic Mountain of Abiegnus (p. 34); further on in the analysis of the Key Word (pp. 36-37) and later again where the great avenging angel HUA is
invoked “in the divine name IAO” (p. 41). Duquette p. 117: “Considered by the Adepts of the Aeon of Osiris to be the “new, improved” magical formul formula a of the day, day, the Latinis Latinised/C ed/Chris hristian tian formul formula a of resurr resurrect ection ion (INRI (INRI)) is seen seen to conceal the great formulae of the Egyptians and the Gnostics (IAO)”.
Crowley elucidates the connection of INRI with IAO (Book (Book of Thoth: 276): “INRI, the inscription on the Cross, becomes Yod Nun Resh Yod, which are in the heavens Virgo, the Virgin Mother; Isis, Scorpio, Apophis the Dragon, the Destroyer; Sol, Osiris, the Slain and Risen. The initials of these three divine beings thus make the more ancient name of Jehovah - IAO. In this way the initiates of old expressed their understanding of the fact that the Universe was after all perfect, even if requiring a little manipulation; but as explained explained previous previously, ly, this this doctri doctrine ne is for the weaker weaker brethren, brethren, for those those who are suffering from the illusion of imperfection; it enables them to make their way to the illimitable Light”. In 777, Column CLXXXVII (Magical Formulae) IAO: INRI equates to Key Scale 30, 200 by the the Arab Arabic ic Alph Alphab abet et Num Numerat eratio ion n and and 10 100 0 by Gree Greek k Alph Alphab abet et Nume Numera rati tion on.. Its Its correspondence in “Typical Diseases” is Repletion. For the symbolism of INRI see also Rowe – paper cited in Bibliogaphy. The paper “Qabalistic Dogma” from Crowley’s Collected Works I (written prior to 905) descri describes bes the IAO formula formula and its relatio relationshi nship p to the LVX signs as employed employed in the Golde Golden n Dawn Dawn which which formed formed the the basis basis for the the LRH LRH in Liber Liber O. Here Here Crow Crowley ley takes takes a morphological approach to the formula. : “I is the Straight Line or Central Central Pillar of the Temple of Life; also it stands for Unity, and for the Generative Force. A is the Pentagram, which means the Will of Man working Redemp Redemption tion.. O is the Circle from which which everyth everything ing came, came, also also Nothing Nothingness ness,, and the Female, who absorbs the male. The Progress of the Name shows then the Way from Life to nirvana nirvana by mean means s of the the Will: Will: and is a Hierog Hieroglyp lyph h of the Grea Greatt Work Work... ... (italics mine)...their initials form the sacred Word of the Gnostics”. Footnote: Footnote: Blavatsky (Secret Doctrine p. 463) “Now Euthanasius declares that IO means the moon, moon , in the dialect of the Argians; and it was one of the names of the same in Egypt.... Egypt.... The pillar and Circle (IO), (IO), now constituting constituting the first decimal number, and which with Pythagoras was the perfect number contained in the Tetractis [Tetrad] became later a pre-eminently phallic Number - amongst the Jews, foremost of all, with whom it is the male and female Jehovah” This morphological explanation of I0 if applied to IAO does not define the “A”. Another consideration in discussing these matters is the concept of the “excluded middle”. This is the third third term term that many many modern modern academ academics ics since the 1920's 1920's and the advent advent of quantum quantum uncertaint uncertainty y feel feel needs needs to be added added to the Aristo Aristoteli telian an logic logic of either either/or /or.. It relates to the Hegelian idea of thesis/antithesis/synthesis. For instance, mathematician John von Neumann, who proposed in 1933 discussing the new paradoxes of quantum mecha mechanic nics s in a thre three-v e-valu alued ed logic logic of fals false, e, true true and and maybe maybe;; and and other others s such such as semanticist Alfred Korzybski - yes + no + a many-probabilitied middle; and in 1964 mathem mathemati atician cian Lofti Lofti Zadeh Zadeh invente invented d fuzzy fuzzy logic. logic. (See (See Robert Robert Anton Anton Wilson Wilson,, COSMIC COSMIC TRIGGER VOL III). All these could be applied to the middle term of the IAO formula but let’s let’s jus justt make make passing passing mentio mention n of that. The phrase phrase “centr “centre e and secret secret of the Sun” springs to mind as well.... Galian discusses the Hegelian Dialectic (pp. 50-51) “The resulting materialisation materialisation of balanced visualisation visualisation is often neither the initial desire nor the contradiction within, but instead a surpassing of the two. In philosophical terms this is known as the Hegelian dialectic: Thesis-Antithesis-Synthesis. In magickal terms, Aleister Crowley illuminates this principle through the formula of I.A.O. “I” represents the Egyptia Egyptian n Goddess Goddess Isis. Isis. Isis Isis represe represents nts the energy energy that that flows flows at the beginning beginning of any
endeavour. endeavour. She is connected symbolically symbolically to the Nile. She represents represents the virgin state of “the matter”. Next we come to the letter “A” which stands for Apophis, otherwise known as Set. Set. Set Set is the the decei deceive ver. r. This This is the the time time when when enthu enthusia siasm sm and and ardou ardourr at the beginning of the venture venture is replaced by the dull routine. routine. The energetic energetic forward thrust of thrust of the Isis Force meets up with the inertia of the Apophis force. Apophis represents the opposing force. Lastly, we come to the letter “O” which represents the Egyptian God, and brother-husband of Isis, “Osiris”. Osiris was a mortal King, slain by Set who then rose rose from from the dead. When Osiris Osiris rose from from the dead, he becam became e an Immo Immorta rtall God. God. Through his encounter with the Contradiction or Opposing Force (Set), Osiris becomes even greater than when he was a King. As Obi Wan says to Darth Vader in “Star Wars”: “Cut me down and I will have more power than you can possibly imagine.” Therefore to sum up, when we only visualise the positive, we neglect the occult fact that eventually the universe will pull the pendulum in the opposite direction, thereby taking away our goal, goal, unless unless we do something to counteract the opposing force! The solution is not to wage war upon the Opposing Force, not to exorcise it, banish it, or resist it, but to encounter it, and to find a way to integrate it into ourselves.” PART 2: IAO IN THELEMIC MAGICK A. As invocation of the Old Aeon formula REFER TO OTHER PAPER ON AEONS.... In Crowley’s work, IAO is sometimes mentioned simply in the context of the Old Aeon formula. For instance, IAO is discussed in “The Master Therion: A Biographical Note” (a paper by AC reprinted in The Heart of the Master ) where it appears as that word uttered by Dionysus (cf Buddha’s word ANATTA, Lao-tzu TAO, Mohammed ALLAH): “For the function of the Magus is to proclaim a new Law by virtue of one Word in which resides a Formula of Wisdom” (p.19 OTO revised ed 1992). IAO – In Heart of the Master, p. 39 IAO comes under “the Voice of the Pelican” – “all that liveth is blood of the Heart of the Master; all stars are at feast on that Pasture, abiding in Light.” At top of triangle – Horus/The Perfected Man (freedom form polarity; in Jung’s terms, terms, a ‘conjunctio oppositorum’ oppositorum’,, a higher union). At bottom bottom left, Isis (Physical (Physical man) forms a polarity with Osiris (Spiritual Man). Also the points of the triangle represent the Supernals, and don’t forget the Eye in the Triangle. IAO is The Word of Dionysus – see Heart of the Master p. 9 Similarly in Liber Aleph: Aleph: 71: “Krishna hath names and forms innumerable, and I know not His true human Birth. For his formula is of the major Antiquity. Antiquity. But His Word hath spread into many Lands, and we know it today as INRI with the secret IAO concealed therein” (and so on). And Liber Aleph: Aleph: 208 re the Pure Fool: “yea, and more also, I have known Thee who Thou art, Bacchus Diphues, none and two, in thy Name IAO!”. IAO also in section 49, The Benediction of Liber Astarte: Astarte: “And so may the Love that passeth all Understanding keep your hearts and minds through IAO Adonai Sabao” (Book 4 p. 627). Vision and the Voice p. 74, NOTE 31: “Osiris, tricked into the belief in death, had to overcome it by Magick, the formula IAO”. However, clearly Crowley intended the Thelemic recontextualisation of IAO within the Aeon of Horus to be plainly understood. “The Heart of the Master” (a visionary paper written written 1925 by AC in Tunisia) itself, in section section III: The Temple Temple of Truth indicates : “So, when the time was ripe, appeared the Brethren of the Formula of Osiris, whose word is
IAO...Now, this great formula being fulfilled, and turned into abomination, abomination, [italics mine] this Lion came forth to proclaim the Aeon of Horus, the crowned and conquering child, who dieth not, nor is reborn, but goeth radiant ever upon his way...Of this Prophet the word is Thelema” (p. 116). In Fuller’s 963 (The (The Treasure House of Images) Images ) in the section “The 169 Cries of Adoration of God” “I adore Thee IAO!” forms part of the refrain to every cry - a typical paeanic usage within Thelemic usage where the divinity/suprema divinity/supremacy cy of IAO is not elaborated elaborated and is virtually taken for granted. Duquette: “IAO, the great God of the Gnostics, even announces the magical formula of life, death, and resurrection in the letters letters of its name: Isis (Nature) (Nature) is ruined by Apophis (the forces of destruction and decay), but is cyclically resurrected in Osiris” (p. 9). In this sense the name is seen as an acronym or (loosely) as a notariqon of one of the main symbolic truths which it represents. In Confessions: Confessions : 795) Crowley comments: “The old pagan worship of the Mother-idea was superseded superseded by the word IAO or its equivalents, equivalents, which asserted asserted the formula formula of the Dying God, God, and and made made the the Male Male,, dying dying to himsel himselff in the the act act of love, love, the the engine engineer er of the the cont continu inued ed life life of the the race race.. This This revo revolut lution ion cut cut at the the root root of all all previ previou ous s cust custom om.. Matr Matria iarc rchy hy vani vanish shed ed;; self self-s -sac acri rifi fice ce beca became me the the card cardin inal al virt virtue ue.. ...t .thi his s idea idea of accomplishing the Great Work by a voluntary death was bound up with the belief that the sun died, and was reborn with the hours and the seasons....My own word, Thelema, supplies a new and scientifically scientifically sound basis for ethics. Self-sacrifice Self-sacrifice is a romantic folly; deat death h does does not not end life; life; it is a temp tempor orar ary y phase phase of life as night night and and wint winter er are are of terrestrial activity...Already, in a thousand ways, the principles involved have replaced those of the Dying God.” “To one who understands this chain of the Aeons from the point of view of the Sorrowing Isis and of the triumphant triumphant Osiris, not forgetting their link in the destroyer destroyer Apophis, there remains remains no secret secret veiled in nature. He cries that name of God which throughout History has been echoed by one religion to another, the infinite swelling paean I.A.O.!” (Bk 4 p. 149) Also, Crowley states that IAO is Qabalistically identical with that of the BEAST and with his number 666, so that he who invokes the former invokes the latter. (Bk 4 p. 149) Charles Stansfeld Jones (Parzival X0) discusses the IAO formula in the Aeonic context in his “Horus, Isis and Osiris in the Q.B.L.” (Ref. EQUINOX 3/10, pp. 217-18) showing how Horus “appears “appears as the avenger Apophis to those those who try to go back, back, or retrogress. retrogress. He has to destroy them in order that they may be renewed”. B. Combined with the Formula of the New Aeon I. IAO in the Reception of the Book of the Law Equinox of the Gods p. 68 and p. 70 give in detail the IAO invocation performed by Crowley on March 16, 1904 as a prelude to the Reception of Liber AL. ii. IAO in the Gnostic Mass (replace all occurrences of name here with Greek letters). In the Gnostic Mass (Liber (Liber VX ), ), the Deacon invokes the sacred Gnostic word IAO in the Introit: “I proclaim the Law of Light, Life, Love and Liberty in the name of IAO” . (italics mine). Note the Greek capitals literation literation of the word as: IAO. Note 21 to the Red Flame text of the Mass points out: Note – “I am the Alpha and the Omega” - since IAO in the Mass is spelt with the Greek letters throughout. This is Crowley’s emphasis on the End and the Beginning of the Great Work. The Priest invokes this sacred word again during the “Ceremony of the Opening of the
Veil” where he chants in Greek “Io Io Io IAO...Io IAO....Agios, Agios, Agios IAO. [Io Io Io IAO ...Io IAO...Holy, IAO...Holy, Holy, Holy, Holy IAO]. Note that that IAO IAO occurs occurs triply in this this invocation invocation - at the the beginning, in the middle, and at the end of the invocation invocation - the tripartite nature nature of Spirit manif anifes este ted d (Shi (Shin) n) may like likely ly be attrib tribut uted ed to this. his. Poss Possib ibly ly ther there e is also lso a correspondence here to the priest’s triple advance up the steps from below to above the Abyss, to the realm of the Supernal Sephiroth. Later again in the Mass, at the conclusion of “The Consecration of the Elements” the priest again invokes in the sacred Gnostic word – “hear ye all, saints of the true church of old time time now essentia essentially lly present present,, that that of ye we claim heirship, heirship, with ye we claim communion, from ye we claim benediction in the name of IAO” IAO”. As he elevates the Host and the Cup, and the Bell strikes, he again invokes “Agios, Agios, Agios, IAO!” My main assertion or suggestion is that in the Mass the IAO formula has both a historical function function (Old Aeon formula) in bringing before us the sacred word of the Gnostics (since in celebra celebrating ting the Mass Mass we are, in part, part, celebrati celebrating ng our heirship heirship to the Light Light of the Gnosis), but more importantly, a specifically Thelemic connotation in which it holds an intimate connection with the Eucharist. Although Although the name doesn’t occur in the text, IAO could therefore be possibly considered an underlying formula of such Eucharistic rituals as “The Mass of the Phoenix” (Liber 44). I haven’t resolved all the questions raised on these matters. According to Frater Numa, “Crowley slams the cosmology [of the Gnostics] in the commentary to Liber AL [see Law is for All: 82] where in commenting on I: 8 “The Khabs is in the Khu, not the Khu in the Khabs” he says: “I think that we are warned against the idea of a Pleroma, a flame of which we are sparks, sparks, and to which we return when we ‘attain’...th ‘attain’...the e idea of incarnations incarnations ‘perfecting’ a thing originally perfect by definition is imbecile. The only sane solution is...to suppose that the Perfect enjoys experience of (apparent) imperfection”. but in a type of contradiction he wrote the Gnostic Mass to correspond with the Roman Rite (which did, in turn, borrow an enormous amount from Valentinian Gnosticism).” How should we see this in relation to the Creed?: “I believe in one Star in the company of stars, of whose fire we are created and to which which we shall return”. return”. We might also wonder wonder why, if the Gnostic Mass is principally a Thelemic rite, the Thelemic amplification of the formula FIAOF is not used rather than IAO. See the 0=2 formula in Magick Without Tears. Tears. iii. IAO in Other Thelemic Rituals IAO crops up again in Liber Arcanorum (Liber CCXXXI). Verse 0 reads: “A, the heart of IAO, dwelleth in ecstasy in the secret place of the thunders. Between Asar and Asi he abideth in joy”. Here again we have the middle element of the formula assuming a great importance, especially considered alchemically as the transmutational element. LIBER LIBER XVII (Liber 17 - note the number) is called LIBER LIBER IAO. According to the Curriculum of AA, this work “gives three methods of attainments through a willed series of thoughts. This This book book has not been published. published. (My italics). It is the active form of Liber HHH. The article “Energised Enthusiasm” is an adumbration of this book”. VISION VISION AND THE VOICE VOICE p. 192, note 9: “The Swastika Swastika has 17 squares. squares. 17 = IAO, the triune Kether” . (Petra (Petra touched touched on this in her paper on the Swastika Swastika). ). Once Once again is emphasised that IAO is a tripartite formula which makes a unity at the loftiest point of the Tree of Life. Also, A (yod) (aleph) (aleph) (vav) add to 17 and, by the Golden Dawn formula,
disclose LVX, the Light of the Cross” - this is Regardie’s note 7, p.29 of VV LIBER HHH (Liber CCCXLI - Liber 341) according to the Curriculum of the AA “Gives three metho methods ds of attainm attainment ent through through a willed willed series series of thought thoughts”. s”. Working Working out what IAO means means could could involve involve determ determining ining which which of these these methods methods is the “active “active form” form” and apply applying ing this this to the the fact fact that that Libe Liberr 17 is myst mysteri eriou ously sly ‘unpu ‘unpubli blishe shed/n d/non on-ex -exta tant nt’’ intentionally so from Crowley’s point of view. “Ener “Energis gised ed Enthu Enthusia siasm sm:: A Note Note on Theu Theurgy rgy” ” (wri (writt tten en 19 1912 12)) (Libe (Liberr DCCC DCCCXI XI)) first first appeared in The Equinox Equinox 1, No. 9 (1913). It gives a more direct suggestion as to the Thelemic aspect of the formula envisioned by Crowley. When we turn to it, we find that the first sentence is “IAO the supreme One of the Gnostics, the true God, is the Lord of this work”. The content of the work will not be discussed here; suffice it to say that in the account of the rite that Crowley witnessed, the chorus of those present is “Evoe Ho, Iacche! Epelthon, Epelthon, Evoe, IAO!” LIBER LXVI (Liber 66) - Liber Stellae Rubeae or the Book of the Ruby Star. According to the Curriculum of the AA is “a secret ritual, the Heart of IAO-OAI, delivered unto VVVVV for his use in a certain matter matter of Liber Legis”. Verse 34 of this ritual reads: “I who reveal the ritual am IAO and OAI; the Right and the Averse”. Averse”. To understand understand the averse we first must understand the usual form of the formula. As another practical practical application of the formula, formula, Crowley’s Crowley’s magical record John record John St John is records how he used it in mantric fashion - that is, the cyclic repetition of IAO used in conjunct conjunction ion with with pranayam pranayama a breath breathing, ing, along along with with such practi practices ces as the Middle Pill Pillar ar exercis exercise, e, the Augoeides Augoeides invocat invocation, ion, etc. etc. King/Ski King/Skinner nner p. 150 draw atten attention tion to this this usage. C. Significance of the formula I have to agree agree with with someon someone e who who sugges suggeste ted d to me that that this this is “one “one of the the most most abstruse and veiled of Crowley’s formulae”. Nevertheless we can obtain understanding of it through study of its usage in context within Thelemic ritual, and by application of what is originally an old-Aeon formula to Crowley’s specifically Thelemic rituals, that is to rituals of the Aeon of Horus. . As DuQuet DuQuette te points points out: out: “Obsole “Obsolete te formul formulae ae of the past past aren't aren't necess necessaril arily y dis discard carded ed comp complet letely ely,, but but are are ofte often n amend amended ed or finefine-tu tuned ned to bett better er harm harmoni onize ze with with a new, new, expanded understanding of natural or spiritual law”. (p. 6) In the BOOK OF LIES LIES are several several elucidat elucidations ions of Crowle Crowley’s y’s interpreta interpretation tion of the IAO formula. Ch. 61 “The Fool’s Knot” has a note that reads: “Paragraph 2 shows the Lingam and the Yoni Yoni as, in conjunct conjunction, ion, the foundat foundation ion of ecstas ecstasy y (IO!) (IO!) and of the complete complete symbol symbol IAO. It’s interest interesting ing to consider, in this light, the use of IAO as the concluding concluding formula formula of the Thelemic cross performed performed in the Star Ruby ritual, and its connection connection with the paean in the middle of the Star Ruby where the Night of Pan is invoked through the NOX signs in conjunction with the words “Io Pan” etc. Cf Barry’s comments on Attic language consisting of mainly I’s and 0's. (Lines and circles). And Io as supreme god in the Maori cosmogony. We may also study especially Book 4 (Magick) Part 3: Magick in Theory and Practice Ch. 5: The Formula of IAO, IAO, of which a brief summary is here given: [SHOW TRANSPARENCY] I = Isis/Nature ruined by A = Apophis the Destroyer .& restored to life by O = Osiris the Redeemer Crowley notes: “There is a quite different formula in which I is the father, O the Mother, A
the child - and yet another, in which IAO are all fathers of different kinds balanced by HHH, 3 Mothers, to complete the Universe. In a third, the true formula of the Beast 666, I and O are the opposites which form the field for the operation of A” [see Liber Samekh, Samekh, p. 521 of Book 4]. As Frater Numa points out, “for the relationship of Wagner’s Parsifal to the redeeming gods gods see see Crow Crowley ley’s ’s “the “the Form Formula ula of IAO” IAO” in Bk 4, espe especia cially lly the the tabl table e on p. 16 163" 3".. (Waratah, Waratah , p. 23). 23). Underst Understandi anding ng of the Parziv Parzival al symboli symbolism sm is anothe anotherr way of gaining gaining insight into the IAO formula. Ii. IAO as formula of meditation Crowley Crowley considers IAO essentially the formula of yoga or meditation. To paraphrase him (Bk (Bk 4 pp 16 1600-61 61)) the the medi medita tatio tion n proc proces ess s is thre threef efold old:: it alwa always ys begins begins with with quiet quiet pleasur pleasure, e, is succeed succeeded ed by depress depression, ion, and conclud concludes es with with the arising arising of Osiris. Osiris. The process is one whereby “the ancient condition is not restored, but a new and superior condition is created, a condition only rendered possible by the process of death”. We may may comp compar are e this this with with his diary diary note notes s in John John St John - see Wasserm Wasserman an p. 23, reprinted from EQUINOX 1 No.1 of 1909: “Certainly the first two days were Isis - natural, pleasant, easy events. Most certainly too today has been Apophis! Think of the wild cursing and black magic etc...we must hope for the Osiris section tomorrow or next day. Birth, death, resurrection! IAO!”. Again, BOOK OF THOTH p. 274: “The ‘formula of the dying god’, as this is usually called, does actually exist, but it represents a stage in human development which is now past as far as external theology is concerned. It has a sort of shadowy vitality vitality in psychology; psychology; for instance, instance, in taking taking up a new task of any importance, importance, one begins very pleasantly, the period of Isis; the task becomes tedious and baffling, one begins to despair, the period of Apoph Ap ophis; is; then then sudde suddenly nly,, the the subje subject ct is mast mastere ered d and and one one come comes s to a triu triump mphan hantt conclusion, the period of Osiris. But the whole of this formula depends upon ignorance of the laws of nature; there is in fact no catastrophe”. I. IAO as Alchemical formula The paralle llel between this formula and that advantageously be considered, where:
of
Alch lchemy emy
is
strong, ng,
and can
I = The first matter A = The Black Dragon (corrupt or dark stage) O = The Pure and Perfect Gold; or the glorified body resurrected from the Abyss. It is very much in this synergetic context that Crowley used the formula of IAO in his workings of 1914 recorded in his diary for that year (see MAGICAL RECORD OF THE BEAST 666) where invocations to IAO are linked to Mercury. Crow Crowley ley’s ’s comm comment ents s that that a “cer “cerem emon onial ial selfself-in initi itiat ation ion may may be cons constr truc ucte ted d with with advantage on this formula...The essence of it consists in robing yourself as a king, then stri strippi pping ng and and slay slaying ing yours yourself elf,, and and risin rising g from from that that deat death h to the the Know Knowled ledge ge and Conversation of the Holy Guardian Angel” (p. 161) may be illuminated by considering the actions actions of the High Priest of the Sun in “The Ship”. Give careful consideration consideration to Old John as I (the fir first matter), to his his death eath as A (the Blac lack Dragon gon), and his reappearance/rebirth birth as the Young John as 0 (The Gold). This may profitably be studied in conjunction with Crowley’s discussion in Book 4 Pt 3, Ch 22: “Of the Eucharist, and of the Art of Alchemy”. Iii. IAO as formula of Tiphareth Israel Regardie on the “Tree and Hierarchies” section of the Golden Dawn tapes simply attributes IAO to Tiphareth as the Sephira’s divine name, shorter and more suitable for practical work than the long and clumsy YHVH Eloah Vedath.
Crow Crowley ley also also point points s out out that that IAO IAO is a form formula ula of Tipha Tipharet reth. h. It is, he says says,, a prope properr Hieroglyph of the Ritual of Self-Initiation in this Aeon of Horus. Note that on the earlier interpretation of I as the Middle Pillar, that this pillar stretches from Kether through Tiphareth to Malkuth. Iv. FIAOF as amplified Thelemic form of IAO Crowley later modified the spelling of IAO to Qabalistically equate it with 93 (the number of the Thelemic current) by his transliteration of the Hebrew as FIAOF - see Book 4 p. 162 for the full detail of how Crowley arrives at this, this, and pp 163-165 for his full analysis and interpretation of IAO as it has been conceived in the various historical Aeons. FIAOF is used as an invocatory formula, or Word of Power, of the magician in such rituals as Liber V vel Reguli, where as Crowley states “the Energies of the Aeon of Horus work his will in the world”. (Bk 4 p. 562). V The Enochian IAO Accordi According ng to Schueler Schueler p. 44, the number number of this formula formula is 48, correspo corresponding nding to the phrase L-AHA-LAS-A, which significantly translates as “supreme treasure zones”. This phrase appears in each of the Great Crosses of the Watchtower in the Enochian system. Schueler p. 177 also interprets (via the acronym or notariqon method) the IAO letters (also p. 174) to stand for IADNAH ATH OLORAT, which means “the highest work is man” (which (which is, if specula speculative tive,, fairly fairly congruent congruent with traditio traditional nal and Thelemi Thelemic c usages) usages).. His gema gematr tria ia,, on the the othe otherr hand hand,, lead leads s to corr corres espo pond nden ence ces s incl includ udin ing g 32 326, 6, 31 314 4 and and especially 96 related to “improving karma, cancelling karmic debts”; “IAO is the formula for a passive acceptance of life in the sense of karma-less action.” Schueler pp. 300-303 gives an Enochian ritual of IAO for use in dispelling karmic debts. debts. He says this invokes a “typical feminine current and then uses the masculine current of [the Aethyr] MAZ for balance and completeness”. Schueler adduces no support for treating the formula in this manner. I’m dubious of its value as in this interpretatio interpretation n he seems seems out on his own) although we may note that 314 by Godwin’s Greek Qabalah is magos (magician). IAO in Enochian letters. letters. Given that there are four systems of Enochian gematria which assign different numerical values to the letters, various values can be obtained from any Enochian word. By Crowley’ gematria IAO spelled in Enochian is equivalent to 96 (60 + 6 + 30). By the Golden Golden Dawn Dawn Geomant Geomantic ic method method it also also 96. By the the Golde Golden n Dawn Dawn Greek/Hebrew method it is 81 (10 + 1 + 70). By the Aurum Solis method it is 85 (9 + 6 + 70). From Laycock’s’ dictionary we may compare with IAO such words as “iaod” (ya-od), and “iaodaf” (ya-o-daf) meaning “beginning” (found at 1.61 of the First Enochian Call or key James p. 67) and also “Iad” (yad) and “iado”, meaning meaning “God”. In Enochian this latter stem forms the words “Iaida” (yai-da), which is a title of God meaning “The Highest” and “Iaidon” (yai-don) which is a title of God meaning “The AllPower Powerful” ful” (Laycock (Laycock pp. 120-21 120-21)) as in the Eleventh Eleventh to the Eighteenth Eighteenth Enochian Enochian Calls, Calls, which all end with the words: ...”for I am the servant of the same God as you, the true worshipper of the Highest” (Iaida) (Iaida) and the Call of the Thirty Aethyrs in which the heavens of each Air being invoked is said to “execute the judgement of the Highest” (Iaida). Compare also “iadnah” (yad-na) and “iadnamad” (yad-na-mad= which mean knowledge, divine knowledge.
d. Conclusion In summary, it is at least clear that IAO is a symbolically complex and rich formula of magick. It seems to me that Crowley used it both to invoke its traditional historical and psychological psychological associations associations of Godhead - that is, is, of the Highest - (especially (especially given that he invokes in this name in Liber Samekh where he was obtaining the Knowledge and conversation of his Holy Guardian Angel) and also reinterpreted reinterpreted the formula in the light of the Equinox of the Gods as a central formula of Thelemic Magick, where it carries various specific codings of aspects of the Great Work on physiological (material) and elevated (astral and other) planes.
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