commentary.pdf

The Supreme Ritual of the Aeon

COMMENTARY

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First Published Edition

June, 2003

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The Chapter of Affirmation and Preparedness

Traditionally, before any initiation or ceremony, the initiate would cry, "I

am prepared!". This is the nature of our cry; for through it we assert that

what we do is entirely in accord with our will, and that we will consciously

accept responsibility for the changes we bring upon ourselves.

An initiation is simply the commencement of conscious change. It can be as

simple as saying "From this point forward, I take upon myself the

responsibility to do such and such". It allows us to defeat our ego, for as

we grow to accept the new, we must release the old. This is the nature of

evolution. Initiations differ from "natural" evolution, in that their root

is consciousness-- the desire to evolve comes from within; not from the four

elements of nature, but from spirit.

The passage itself is Aleister Crowley's paraphrase from a portion of the

Stélé 666 in the British Museum. It is the voice of Ankh-f-n-Khonsu, "the

Lord of Thebes", before he sets off on his journey into the afterlife.

It is a charge to our heart (that is, the seat of consciousness, the ego, or

point of consciousness which we consider ourselves, and use to "judge" the

infinite universe) to remain silent during our journey into the unknown

(represented by the West, the land of the setting sun).

The "dread Lord of the West" is Osiris, who is the Lord of the dead and of

the afterlife. In ourselves, he represents who we are after the death of

solar-linear consciousness. He represents change, the most powerful of which

is death, which is the highest unknown-- for it is the birth into that which

we do not and can not know beforehand.

The Cross Qabbalistic

We have placed the following in the Sephiroth:

Kether: hta Atoh Thou 406

Atoh, a title of Kether-- it is, by virtue of the Hebrew, Alpha and

Omega (as Aleph and Tau), the beginning and the end, given form through

Heh. We have placed it now above our heads, as the symbol of eternity,

of the universe as it exists infinitely, of the non-restraint of

eternity. It simply is.

Moreover, we address it in English as "Thou"-- that is to say, that

which is beyond us, that which we cannot understand but can simply

recognize as existing. Note that 406 is ? (1-28). 1 This will take on

more significance as the analysis progresses.

Yesod: \da Adam Man (the race) 45

Adam numerates to 45, the number of " hm " or "form" (that which the

Universe was created out of). We have placed this "form" in Yesod,

that is, we have given ourselves form, and by virtue of the Hebrew

" \da ", we assert that our form is that of Man. I might remark that

among the Qabbalists, Adam signifies Tiphereth, which is only partly

correct. While it does acknowledge the divine spirit ( a ) born to blood

( \d ), and thus consciousness, it also signifies Yesod illuminated by

1 28, the mystic number of Netzach being 4 * 7 as well as ? (1-7). This is a

perfect number, for it shows us that even in division or loss of unity (4 *

7) we find the purity of a new beginning.

406 is then the extension of this, for it shows the cyclic nature of

existence as love, containing within itself the beginning and end of all

things.

Tiphereth, which is the root of the sexual force, and the ability to

create. "Only when the sun shines, can the moon give off light."

Also, 45 is the mystic number of Yesod, and of Yetzirah, the “Astral”

world above Assiah, the Material Plane.

Geburah: hmya Aimah Terror 56

Aimah satisfies Geburah by virtue of the English; terror or fear. But

Aimah also acknowledges Binah, being a reflection of " amya ", the Great

Mother. Moreover, Nuit tells us she is known by the word of six and

fifty. 2

We have acknowledged the universe by three of its holiest names, and

formulated this energy outward, on the right side.

Chesed: arbadaharba Abrahadabra Vox of Chief Seer 418

Abrahadabra, the "Word of the Aeon" as revealed to us by Aleister

Crowley. We have placed this word of the Aeon in its proper place--

Chesed, which corresponds to matter, and the law of the material plane.

(The context of this plane is man purely in his biological form, as

nothing more than “matter”. Abrahadabra is the formula by which the

limits of matter can be surpassed.) 3

However, we have also activated Chokmah by virtue of Abrahadabra being

"the Voice of the Chief Seer", the creative word of the Aeon. Also,

Abrahadabra is the same numeration as Heru-Ra-Ha ( ah - ar - wrh ): Kether or

Hadit, as we can understand it in this time and place--

Interestingly, we also find that 406 is the number of " tw " (UT) which is Greek

for "Not" (as in Utopia).

2 Note, hmya spelled in full as hh mym dwy pla = 231 = 77 * 3, 21 * 11, and ? (1-

21). Similar to Atoh, this shows us that there is always truth ? (1-21), even

in what is perceived as a division of truth (11*21). To an infinite, all

things are true-- only to a linear is truth relative to conditions.

3 The subjective communicated through objective.

We have acknowledged energy by three of its holiest names, and

projected this energy outward, of the left side.

Tiphereth: swdma Amadeus Love God 111

Amadeus, the outer order name of ***** ******. Below is an excerpt

from his diary entry on the day of its discovery: 4

Lastly, I think I have found my "Magickal" (OTO) Order name. It

will be "Frater Amadeus". In Latin it translates to "He who

Loves God", "Beloved of God", or "LoveGod", and in a Latin-

English mix, it can be read as "Am a God". It numerates to 111

counting the Mem regularly, and to 671 counting the Mem as a Mem

Sofit, or Final Mem. Both of these numbers have extra-ordinary

significance in Liber 777 .

Oddly enough, this has been part of my Edward A. Wolfe pseudonym

for quite some time (but never originally so). I never seriously

considered it as anything more, until just recently-- when I was

practising my signature. In writing "Amadeus", I inadvertently

made the "A" look like a Pentagram (see Figure 1):

4 Attempts to link Amadeus with Wolfgang Mozart have only little merit, as it

was once explained to me over the Usenet newsgroups:

"His baptismal certificate reads Joannes [sic] Chrysostomus Wolfgangus

Theophilus. It became Gottlieb by German translation, but when he

began to run around with the Italians (as early as his childhood) it

was translated as Amade or Amadeus. His preferred signature was

Wolfgang Amade Mozart. Amadeus as common usage was superimposed on him

posthumously by the same people who created the spun-sugar, rosy-

cheeked darling of the Victorian era."

We find more appropriately and esoterically applied, "For God so loved the

world, that he gave his only begotten [most beloved] Son, that whosoever

believeth in him should not perish, but have everlasting life." (John 3:16)

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