The system of magick within which Crowley found himself was a relicof the previous era of rationalisms and reductionisms, with no greaterevidence of this than the concept of gematria, or simply put, magickalrationalism. The idea that each distinct magickal “current” wasidentifiable, enumerable, and distributive is a product of the minds ofthose who had not yet crossed the threshold at which stoodPerdurabo, prophet of the new aeon. And though capable ofreceiving the Law, Crowley was entirely too attached to thesignificance and worth of gematria to be able to understand it fully.This theme, repeated throughout Liber AL, is of vital significance andwe shall revisit it in much more detailbelow.As the prophet of a new aeon, standing with one foot in eitherstream, it goes without saying that Crowley would have still retainedvestiges of the old way of thinking. There would be categories ofthought which he would find himself incapable of escape, one of themore well-known being his misogyny. The idea that a prophet standswith one foot in the old stream and one foot in the new is evidencedthrough the pattern of internal rebuke which is present in manyprophetic texts, including Ezekiel and the Qur’an. The rebuke occursbecause, even though acting as an instrument of the new current, theprophet is nonetheless a product of the old current, and henceincapable of fully embracing the new paradigm. The higher self,interpreted as “heaven,” or “holy guardian angel,” etc. offers aforceful correction of the lower self who still acts through the oldmechanisms. In this sense, it stands also as a microcosmic reflectionof the coming-into-consciousness of the paradigm itself, a processwhich occurs slowly and piecemeal over the course of a generationor more.In Liber AL, this standing in-between aeons is indicated by the series0, ½, 1, as in I:34-35; 47, and further by the three levels of I:50. Andthis process is also reflective of the unfolding aeon itself, as itgradually takes hold in the meosphere. As a consequence of both thisindividual coming into being as prophet, as well as the coming intobeing of the aeon itself, there will be elements of the prophecy whichremain incomprehensible to the prophet him/herself. And it is mycontention that the “solution to the riddle of AL” is just such anelement.
The thesis to be established is as follows: the number cipher in ALIII:76 has no single irrefutable solution, and this is a directconsequence of the repudiation of gematria necessitated by the NewAeon. This will be established through the identification of a subtextin Liber AL itself, the elements of which give strong hints in thisdirection, and when taken together as a group are considered by thisauthor to be solidly established toward the thesis.Exegesis of key verses establishing the ThesisI:4 – Every number is infinite; there is no difference.Exegesis: Infinite means lacking finite particularities, or de-limitation.Due to this common identity beyond measure, particular numbers,which are the foundation of gematria, are indifferentiable from oneanother symbolically - each is linked to all the rest.I:22 – Now, therefore, I am known to ye by my name Nuit, and tohim by a secret name which I will give him when at last he knowethme. Since I am Infinite Space, and the Infinite Stars thereof, do yealso thus. Bind nothing! Let there be no difference made among youbetween any one thing & any other thing; for thereby there comethhurt.Exegesis: The secret name is the cancellation of name itself, thenonduality of the all-pervasiveness and simultaneous non-being ofNuit. “When at last . . .” indicates that a level of understanding hewould never attain (see I:54 below) is being communicated - it is aprophecy void of fulfillment, which is itself indicative of what is beingprophesied. Thus “let no difference be made . . .” is a directrepudiation of the gematrial measurements and differentiations whichare largely definitive of the theoria of Crowley and his orthodoxsuccessors. This meaning is reinforced in the injunction “bindnothing,” which indicates the limitation through naming, and thereflexive properties of language itself. These are key themes in thissubtext of AL under present consideration.I:23 – But whoso availeth in this, let him be the chief of all!Exegesis: Again, this is a reference to the fact that Crowley would not
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Postmodern SatanismJason King
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standalone interludes. There will b
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of value to the self, such as knowl
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oom with their hand down whileevery
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activity. Many who lack a depth of
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exactly what it is that answers to
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this having been said, it falls to
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ontology involved, which leads me t
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just the way we find it. HenceSatan
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complete gnosis has not yet beenach
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mathematics. The point being made i
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“hidden dimensions” of some the
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common experience must always besub
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incapable of communicating thereali
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Satanist stands. At some point inev
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tradition and religion on the plane
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Theories of Ethics - Philippa FootP
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sheep are victims of their ideologi
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Though many who have chanced toexpo
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undertaking.The Omega Point - the E
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een introduced into the discussion.
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700's AD). It would appear to have
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as the “naming species” whichco
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When chancing to examine thevarious
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understanding. Whereas the religion
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ehind virtually every large-scaleat
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mongering. And though it may appear
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prior to action, and acts only towa
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of the system being espoused.Q: Wha
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along the RHP and LHP respectively.
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layman’s terms, Relativity depend
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In all truth, this is a view which,
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added, this does not imply itssimpl
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particularity and very existence.DI
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Epilogue: The SatanistThe Satanist
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Appendix 1: Two Libers(Note: both o
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the sheep.8. Let those who follow t
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or nothing.Comment: Satan inspires
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29. Cursed be those who deny my rea
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12. Be not mistaken, for though I c
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this earth once more, these Gates w
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Appendix 2: The Postmodern Pentagra