The Temple of Set II
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63. Thou art exhaust in the voluptuous fullness of the inspiration; the expiration is sweeter
than death, more rapid and laughterful than a caress of Hell’s own worm.
64. Oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of
Nu! prophet of Had! prophet of Ra-Hoor-Khu! Now rejoice! now come in our splendour &
rapture! Come in our passionate peace, & write sweet words for the Kings!
65. I am the Master: thou art the Holy Chosen One.
Crowley’s ecstatic experience of the transcription of the Book of the Law, and a reaffirmation of his
identity as Magus of the Æon of Horus.
66. Write, & find ecstasy in writing! Work, & be our bed in working! Thrill with the joy of life &
death! Ah! thy death shall be lovely: whoso seeth it shall be glad. Thy death shall be the seal
of the promise of our agelong love. Come! lift up thine heart & rejoice! We are one; we are
none.
This is certainly the most tragic and poignant passage in the Book of the Law because of its prophetic
irony. Crowley died frustrated and confused, tears in his eyes as he fought the coming of his final coma. [Cf.
John Symonds, The Great Beast.] The “red gleam in his eyes”, I suspect, resisted the dissolution of his
personality into Nuit.
His death was indeed testimony to the promise of the “love” of Nuit [see #I-29/32]. By becoming one,
he and Nuit ceased to exist as entities who could be contrasted to one another. save in others’ eyes.
Consider also the paradox of the “magical death” of the self when becoming a Magister Templi (8)=[3]
A.'.A.'.. See “One Star in Sight” in Magick in Theory and Practice, and also the “Cry of the Thirteenth
Æthyr” in Liber 418 ( The Vision and The Voice).
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67. Hold! Hold! Bear up in thy rapture; fall not in swoon of the excellent kisses!
68. Harder! Hold up thyself! Lift thine head! breathe not so deep - die!
69. Ah! Ah! What do I feel? Is the word exhausted?
Crowley’s ecstatic vision recommences and is likened to a sexual experience.
70. There is help & hope in other spells. Wisdom says: be strong! Then canst thou bear more
joy. Be not animal; refine thy rapture! If thou drink, drink by the eight and ninety rules of
art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein!
This verse addresses an important aspect of Crowley’s philosophy - that pertaining to indulgence in
sex and other sensual pleasures of the human body. Critics have accused Crowley of being a pervert, a
lecher, and a disgusting sexual psychotic. Many admirers, on the other hand, have tried to imitate his
lifestyle on a purely behavioral level - and have succeeded in earning precisely those titles.
Both groups fail to appreciate the artistry, the magical philosophy, and the sensitivity that were
essential components of Crowley’s sensuality. Thus there is an almost surprising atmosphere of innocence
in even the most “lurid” of Crowley’s erotica that is conspicuously lacking in the crude, genital/anal-
obsessed antics of certain latter-day “Thelemites”. Yet another illustration of the point made in the comment
to #II-56: that ritual without understanding is at least futile, and more often dangerous, degrading, and/or
ridiculous.
At the other extreme are the compulsively cerebral schools of modern Thelemite thought. Such devotees
are enthusiastic about Crowley the metaphysician, but quite uncomfortable about Crowley the sensualist.
So they practice a quaintly “proper” version of his Magick: When the text of his Gnostic Mass calls for the
priest to part the veil of the priestess with his lance, such practitioners dutifully brush aside a veil with a
ceremonial spear!
71. But exceed! exceed!
Again this verse captures an extremely significant aspect of Crowley’s philosophy. As he observes in letter
#33 of Magick Without Tears, the Aristotelian Golden Mean “is more valuable as the extremes which it
summarizes are distant from each other”. The depth of this statement cannot be overemphasized; in fact a
deliberate exploration of extremes became the Formula of the Age of Satan, according to the Word
Indulgence.
A procedure for ascertaining viable extremes from which to define a Golden Mean is too often neglected by
students of Aristotle. The difficulty in arriving at any sort of “absolute” mean is more understandable when
Aristotle’s motives are appreciated: He was trying to construct an alternative to his teacher Plato’s
contention that absolute standards are not definable through purely logical methods. [Aristotle failed,
returning to Plato’s perspective.]
72. Strive ever to more! and if thou art truly mine - and doubt it not, an if thou art ever
joyous! - death is the crown of all.
The OU order of Nuit and the non-natural, emotional will of HarWer - “death” and “life” in the rawest
metaphysical sense - are the ultimate extremes. [The position of Set is not inaccurately approximated as a
Golden Mean between these ordered and chaotic extremes; another of the magical secrets of the absolute
standard of beauty symbolized by the phi-ratio of the Pentagram of Set.]
73. Ah! Ah! Death! Death! thou shalt long for death. Death is forbidden, o man, unto thee.
74. The length of thy longing shall be the strength of its glory. He that lives long & desires death
much is ever the King among the Kings.
The Curse of a Magus, as discussed with reference to #II- 53, necessarily subjects him to strong forces of
frustration and depression. The new Word may imply values that are so alien to those of existing society that
the Magus doubts his sanity and sense of proportion. All he has to combat these factors is a fundamental
conviction that the Word he Utters is true.
Can those who are not Magi ever understand the intensity of such a realization? Yes - those who are
Masters of the Temple and thus have attained the power of Understanding.
75. Aye! listen to the numbers & the words:
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76. 4 6 3 8 A B K 2 4 A L G M O R 3 Y X 24 89 R P S T O V A L. What meaneth this, o prophet?
Thou knowest not; nor shalt thou know ever. There cometh one to follow thee: he shall
expound it. But remember, o chosen one, to be me; to follow the love of Nu in the star-lit
heaven; to look forth upon men, to tell them this glad word.
In his 1920 Comment Crowley observed: “This passage following appears to be a Qabalistic test (on the
regular pattern) of any person who may claim to be the Magical Heir of The Beast. Be ye well assured all that
the solution, when it is found, will be unquestionable. It will be marked by the most sublime simplicity, and
carry immediate conviction.”
Revelation 13:11.
77. O be thou proud and mighty among men!
78. Lift up thyself! for there is not like unto thee among men or among Gods! Lift up thyself, o
my prophet, thy stature shall surpass the stars. They shall worship thy name, foursquare,
mystic, wonderful, the number of the man; and the name of thy house 418.
Revelation 13:12.
79. The end of the hiding of Hadit; and blessing & worship to the prophet of the lovely Star!
I John 4:3.
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The Third Chapter
1.
Abrahadabra! the reward of Ra Hoor Khut.
Ra-Harakte was a form of HarWer as an aspect of Ra by the
priesthood of Ra at Heliopolis. [Cf. Budge,
From Fetish to God in Ancient Egypt (London: Oxford, 1934, page #216).]
Crowley, whose familiarity with Egyptian philosophy was limited to the Osirian mythos, did not know
that the cosmological systems of the Great Horus and Ra were originally independent of the Osirian
movement and were only assimilated into it in corrupt forms during the final dynastic decadence. Hence
Crowley remained confused as to the name and significance of “Ra Hoor Khu[i][t]” and the Third Chapter of
the Book of the Law - and confessed as much in his 1920 Comment entry concerning this verse.
2.
There is division hither homeward; there is a word not known. Spelling is defunct; all is not
aught. Beware! Hold! Raise the spell of Ra-Hoor-Khuit.
Again Crowley missed the point of this verse - a simple admonition to correct the name of Ra-Harakte as
indicated on the Stele of Revealing.
3.
Now let it first be understood that I am a god of War and of Vengeance. I shall deal hardly with
them.
4.
Choose ye an island!
5.
Fortify it!
6.
Dung it about with enginery of war!
7.
I will give you a war-engine.
8.
With it ye shall smite the peoples and none shall stand before you.
Historically the two most significant events of the Æon of Horus were World War II and the development
of the atomic bomb which ended that war. Nor can England’s critical importance during the Battle of Britain
be denied.
9.
Lurk! Withdraw! Upon them! this is the Law of the Battle of Conquest: thus shall my
worship be about my secret house.
Were the values of the Æon of Horus reflected more by the Allies or more by the Axis? The latter
championed elitism and “right by might”, whereas the former at least propagandistically upheld the
banner of egalitarianism, socialism, and democracy. Yet the police-state environments of Germany, Italy, and
Japan also acted to stifle creativity on an individual basis, encouraging and rewarding conformity and
automatic obedience to the very few who, through circumstances as much as genius or talent, had
emerged in positions of power. While the defeat of the Axis might seem to have been a defeat for the values of
the Æon of Horus, then, it may well be that, in a more subtle and long-term sense, the cause of elitism was
better served by the victory of more openly-competitive political systems. It is still too early to venture a
final evaluation in this regard.
10. Get the stele of revealing itself; set it in thy secret temple - and that temple is already aright
disposed - & it shall be your Kiblah for ever. It shall not fade, but miraculous colour shall
come back to it day after day. Close it in locked glass for a proof to the world.
11. This shall be your only proof. I forbid argument. Conquer! That is enough. I will
make easy for you the abstruction from the ill-ordered house in the Victorious City. Thou
shalt thyself convey it with worship, o prophet, though thou likest it not. Thou shalt have
danger & trouble. Ra-Hoor-Khu is with thee. Worship me with fire & blood; worship me
with swords & with spears. Let the woman be girt with a sword before me: let blood flow to
my name. Trample down the Heathen: be upon them, o warrior, I will give you of their flesh
to eat!
Kiblah: a point towards which prayer or devotions of a spiritual nature are directed.
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Crowley evidently thought better of burglarizing the Boulak Museum to steal the stele. He settled for
having a replica prepared for him. [The antiquities of the Boulak Museum have since been transferred to the
Cairo Museum.]
Cairo ( Al-Kahira) = [the city of] victory.
12. Sacrifice cattle, little and big: after a child.
13. But not now.
14. Ye shall see that hour, o blessed Beast, and thou the Scarlet Concubine of his desire!
15. Ye shall be sad thereof.
Crowley later identified these verses as a reference to the death of his firstborn daughter in 1906.
16. Deem not too eagerly to catch the promises; fear not to undergo the curses. Ye, even ye,
know not this meaning all.
17. Fear not at all; fear neither men nor Fates, nor gods, nor anything. Money fear not, nor
laughter of the folk folly, nor any other power in heaven or upon the earth or under the
earth. Nu is your refuge as Hadit your light; and I am the strength, force, vigour, of your
arms.
18. Mercy let be off: damn them who pity. Kill and torture; spare not; be upon them.
19. That stele they shall call the Abomination of Desolation; count well its name, & it shall be to
you as 718.
After many failures, Crowley set down “stele” in Greek, which “to him” was 52. He then subtracted 52
from 718 and got 666.
20. Why? Because of the fall of Because, that he is not there again.
In his 1912 Comment Crowley indicated that he had mentally questioned #III-19. Ra-Harakte chides
him for seeking a justification [see #II-27/33].
21. Set up my image in the East: thou shalt buy thee an image which I will show thee,
especial, not unlike the one thou knowest. And it shall be suddenly easy for thee to do this.
Ra-Harakte (“Ra Hor of the Horizon”) was the aspect of the Sun at dawn, when of course it appears in
the east.
22. The other images group around me to support me: let all be worshipped, for they shall cluster
to exalt me. I am the visible object of worship; the others are secret; for the Beast & his
Bride are they: and for the winners of the Ordeal X. What is this? Thou shalt know.
Crowley thought “the other images” to be those of Nuit and “Hadit”. In view of #III-21 it would seem
more probable for them to be Ra’s other aspects: Aten (noon), Atum (sunset), and Xepera (the Sun at night).
Nevertheless [in Liber Resh vel Helios] Crowley did institute periodic devotions to these other aspects of Ra.
The significance of Xepera would indeed remain a secret until the year X of the Æon of Set, at which
time it would indeed be revealed to the “winners” of that particular ordeal.
23. For perfume mix meal & honey & thick leavings of red wine: then oil of Abramelin and
olive oil, and afterwards soften & smooth down with rich fresh blood.
Oil of Abramelin [from The Sacred Magic of Abra=Melin the Mage]: Eight parts of oil of cinnamon, four of
oil of myrrh, two of oil of galangal, seven of olive oil.
24. The best blood is of the moon, monthly: then the fresh blood of a child, or dropping from
the host of heaven: then of enemies; then of the priest or of the worshippers: last of some
beast, no matter what.
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25. This burn: of this make cakes & eat unto me. This hath also another use; let it be laid before
me, and kept thick with perfume of your orison: it shall become full of beetles as it were and
creeping things sacred to me.
26. These slay, naming your enemies; & they shall fall before you.
27. Also these shall breed lust & power of lust in you at the eating thereof.
28. Also ye shall be strong in war.
29. Moreover, be they long kept, it is better; for they swell with my force. All before me.
30. My altar is of open brass work: burn thereon in silver or gold!
31. There cometh a
rich man from the West who shall pour his gold upon thee.
While Crowley did not specify anyone in particular as the object of this verse, in his later life he received
crucial help from one American disciple in particular: Karl Germer, who became Outer Head (chief
international executive) of the O.T.O. following Crowley’s death.
32. From gold forge steel.
33. Be ready to fly or to smite.
34. But your holy place shall be untouched throughout the centuries: though with fire and
sword it be burnt down & shattered, yet an invisible house there standeth, and shall stand
until the fall of the Great Equinox; when Hrumachis shall arise and the double-wanded one
assume my throne and place. Another prophet shall arise, and bring fresh fever from the
skies; another woman shall awake the lust & worship of the Snake; another soul of god and
beast shall mingle in the globèd priest; another sacrifice shall stain the tomb; another king
shall reign; and blessing no longer be poured to the Hawk-headed mystical Lord!
Crowley felt the “holy place” to be Boleskine House, his former estate by Loch Ness in Scotland.
Boleskine has remained standing to date, but has become a celebrity focal point for Crowleyphiles. If the
physical Boleskine is thus reduced to a “haunted house” spectacle, the mystical Boleskine remains an
untouched image in the minds of those initiates who understand and appreciate its unique role in the
development of its Beastly “Laird”.
Harmakhis was one of the many forms of Xepera as a symbol of regeneration, transformation, and
immortality. Harmakhis was portrayed in many shapes, the most famous being that of the Great Sphinx at
Giza.The “double-wanded one” is Set, whose symbols in ancient Egypt were the D’m ( Tcham) and w3s
sceptres. Both sceptres were Set-headed, but the w3s was distinguished by a spiral shaft and the absence of a
decorative base (Set’s forked tail on the D’m sceptre). On the Stele of Revealing, Ra Harakte holds a D’m
sceptre. The Setian sceptres signified magical power, as opposed to the crook & flail sceptres symbolizing
the pharaoh’s roles as shepherd and taskmaster of the Egyptian nation.
“Fresh fever from the skies”: the Book of Coming Forth by Night.
“Another woman”: Lilith Aquino, the Serpent One: Maga V° Temple of Set and One of the Nine.