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Rossi and A. Lambert, The image multiplied , ch. Alberici and M. Guerrini, Biblioteca Leonardiana ; D. Brown, Leonardo's 'Last Supper': the restoration ; C.

Heydenreich, Leonardo: the Last Supper ; L. The work is a study of Leonardo's painting of the Last Supper; which he painted on a wall but not in fresco of the convent of Sta.

Maria delle Grazie in Milan between and This book was among the pioneering investigations of Leonardo's career. The text is in four Books, containing: I.

The plates show drawings: [I] male head portrait of Leonardo? The book contains three chapters, each of which was alleged to be written down in one hour, beginning at noon, on 8 April, 9 April, and 10 April in Cairo , Egypt , in the year Biographer Lawrence Sutin quotes private diaries that fit this story, and writes that "if ever Crowley uttered the truth of his relation to the Book ," his public account accurately describes what he remembered on this point.

Crowley himself wrote "Certain very serious questions have arisen with regard to the method by which this Book was obtained. I do not refer to those doubts—real or pretended—which hostility engenders, for all such are dispelled by study of the text; no forger could have prepared so complex a set of numerical and literal puzzles[ The book is often referred to simply as Liber AL , Liber Legis or just AL , though technically the latter two refer only to the manuscript.

Although she could see nothing, she did seem to enter into a light trance and repeatedly said, "They're waiting for you! However, on the 18th, after he invoked Thoth the god of knowledge , she mentioned Horus by name as the one waiting for him.

Crowley, still skeptical, asked her numerous questions about Horus, which she answered accurately supposedly without having any prior study of the subject:.

We cannot too strongly insist on the extraordinary character of this identification. Calculate the odds! Twenty-one million to one against her getting through half the ordeal!

Crowley also gives a different chronology, in which an invocation of Horus preceded the questioning.

Lawrence Sutin says this ritual described Horus in detail, and could have given Rose the answers to her husband's questions.

As part of his 'test' for Rose, Crowley claimed they visited the Bulaq Museum where Crowley asked her to point out an image of Horus.

Much to Crowley's initial amusement, she passed by several common images of the god, and went upstairs. From across the room [4] Rose identified Horus on the stele of Ankh-ef-en-Khonsu , then housed under inventory number since moved to the Egyptian Museum of Cairo, number A The stela would subsequently be known to Thelemites adherents of Thelema as the "Stele of Revealing.

On 20 March, Crowley invoked Horus, "with great success". Between 23 March and 8 April, Crowley had the hieroglyphs on the stele translated.

Also, Rose revealed that her "informant" was not Horus himself, but his messenger, Aiwass. The apartment was on the ground floor, and the "temple" was the drawing room.

Crowley described the encounter in detail in The Equinox of the Gods , saying that as he sat at his desk in Cairo, the voice of Aiwass came from over his left shoulder in the furthest corner of the room.

This voice is described as passionate and hurried, and was "of deep timbre, musical and expressive, its tones solemn, voluptuous, tender, fierce or aught else as suited the moods of the message.

Not bass—perhaps a rich tenor or baritone. Crowley also got a "strong impression" of the speaker's general appearance. Aiwass had a body composed of "fine matter," which had a gauze-like transparency.

Further, he "seemed to be a tall, dark man in his thirties, well-knit, active and strong, with the face of a savage king, and eyes veiled lest their gaze should destroy what they saw.

The dress was not Arab; it suggested Assyria or Persia, but very vaguely. Despite initially writing that it was an "excellent example of automatic writing ," [9] Crowley later insisted that it was not just automatic writing though the writing included aspects of this, since when Crowley tried to stop writing he was compelled to continue.

The writing also recorded Crowley's own thoughts. Rather he said that the experience was exactly like an actual voice speaking to him.

This resulted in a few transcription errors, about which the scribe had to later inquire. Yet in these Books did Aleister Crowley, the master of English both in prose and in verse, partake insofar as he was That.

Compare those Books with The Book of the Law! The style [of the former] is simple and sublime; the imagery is gorgeous and faultless; the rhythm is subtle and intoxicating; the theme is interpreted in faultless symphony.

There are no errors of grammar, no infelicities of phrase. Each Book is perfect in its kind. I, daring to snatch credit for these [ He also admits to the possibility that Aiwass may be identified with his own subconscious, although he thought this was unlikely:.

Of course I wrote them, ink on paper, in the material sense; but they are not My words, unless Aiwaz be taken to be no more than my subconscious self, or some part of it: in that case, my conscious self being ignorant of the Truth in the Book and hostile to most of the ethics and philosophy of the Book, Aiwaz is a severely suppressed part of me.

Such a theory would further imply that I am, unknown to myself, possessed of all sorts of praeternatural knowledge and power. Crowley's former secretary Israel Regardie , on the other hand considered this statement by Crowley to be no real objection to Aiwass being a part of Crowley's unconscious mind, claiming that:.

It can safely be said that current psychological theory would agree that any one person is possessed of all sorts of knowledge and power of which he is totally unconscious Both Freudian and Jungian theory are on the side of such an assumption It really makes little difference in the long run whether The Book of the Law was dictated to [Crowley] by a preterhuman intelligence named Aiwass or whether it stemmed from the creative deeps of Aleister Crowley.

The book was written. And he became the mouthpiece for the Zeitgeist, accurately expressing the intrinsic nature of our time as no one else has done to date.

Crowley himself was initially opposed to the book and its message. The fact of the matter was that I resented The Book of the Law with my whole soul.

For one thing, it knocked my Buddhism completely on the head. I was bitterly opposed to the principles of the Book on almost every point of morality.

The third chapter seemed to me gratuitously atrocious. Shortly after making a few copies for evaluation by close friends, the manuscript was misplaced and forgotten about.

It would be several years before it was found, and the first official publication occurred in The Book of the Law annoyed me; I was still obsessed by the idea that secrecy was necessary to a magical document, that publication would destroy its importance.

I determined, in a mood which I can only describe as a fit of ill temper, to publish The Book of the Law , and then get rid of it for ever.

The final version of Liber Legis includes text that did not appear in the original writing, including many small changes to spelling.

In several cases, stanzas from the Stele of Revealing were inserted within the text. For example, chapter 1, page 2, line 9 was written as "V.

And the sign shall be my ecstasy, the consciousness of the continuity of existence, the unfragmentary non-atomic fact of my universality.

And the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body. AL I [15]. Again in chapter 1, on page 19, Crowley writes, Lost 1 phrase The shape of my star is—.

Later, it was Rose who filled in the lost phrase:. The last chapter contains a few spelling changes, and includes large chunks inserted from Crowley's paraphrase of The Stele of Revealing.

The phrase "Force of Coph Nia", which is found in chapter 3, on page 64 verse 72 , was filled in by Rose Kelly because that place in the manuscript had been left incomplete as not having been properly heard by Crowley during the supposed dictation.

The first chapter is spoken by Nuit, the Egyptian goddess of the night sky, called the Queen of Space. Crowley calls her the "Lady of the Starry Heaven, who is also Matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being.

The second chapter is spoken by Hadit, who refers to himself as the "complement of Nu," i. As such, he is the infinitely condensed point, the center of her infinite circumference.

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Page 1 of 1 Start Over Page 1 of 1. Previous page. Audible Audiobook. Next page. From the manufacturer. Product details Listening Length 12 hours and 22 minutes Author R.

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The phrase "Force of Coph Nia", which is found in chapter 3, on page 64 verse 72 , was filled in by Rose Kelly because that place in the manuscript had been left incomplete as not having been properly heard by Crowley during the supposed dictation.

The first chapter is spoken by Nuit, the Egyptian goddess of the night sky, called the Queen of Space. Crowley calls her the "Lady of the Starry Heaven, who is also Matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being.

The second chapter is spoken by Hadit, who refers to himself as the "complement of Nu," i. As such, he is the infinitely condensed point, the center of her infinite circumference.

Crowley says of him, "He is eternal energy, the Infinite Motion of Things, the central core of all being. The manifested Universe comes from the marriage of Nuit and Hadit; without this could no thing be.

This eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore, everything that exists is a "crystallisation of divine ecstasy", and "He sees the expansion and the development of the soul through joy.

Crowley sums up the speakers of the three chapters thus, "we have Nuit, Space, Hadit, the point of view; these experience congress, and so produce Heru-Ra-Ha , who combines the ideas of Ra-Hoor-Khuit and Hoor-paar-kraat.

Thanks in large part to The Comment , interpretation of the often cryptic text is generally considered by Thelemites a matter for the individual reader.

Crowley wrote about Liber AL in great detail throughout the remainder of his life, apparently attempting to decipher its mysteries.

The emancipation of mankind from all limitations whatsoever is one of the main precepts of the Book. Aiwass, uttering the word Thelema with all its implications , destroys completely the formula of the Dying God.

Thelema implies not merely a new religion, but a new cosmology, a new philosophy, a new ethics. It co-ordinates the disconnected discoveries of science, from physics to psychology, into a coherent and consistent system.

Its scope is so vast that it is impossible even to hint at the universality of its application.

The child is not merely a symbol of growth, but of complete moral independence and innocence. We may then expect the New Aeon to release mankind from its pretence of altruism, its obsession of fear and its consciousness of sin.

It will possess no consciousness of the purpose of its own existence. It will not be possible to persuade it that it should submit to incomprehensible standards; it will suffer from spasms of transitory passion; it will be absurdly sensitive to pain and suffer from meaningless terror; it will be utterly conscienceless, cruel, helpless, affectionate and ambitious, without knowing why; it will be incapable of reason, yet at the same time intuitively aware of truth.

I might go on indefinitely to enumerate the stigmata of child psychology, but the reader can do it equally for himself, and every idea that comes to him as characteristic of children will strike him as applicable to the events of history since , from the Great War to Prohibition.

And if he possess any capacity for understanding the language of symbolism, he will be staggered by the adequacy and accuracy of the summary of the spirit of the New Aeon given in The Book of the Law.

The general method that Crowley used to interpret the obscurities of Liber AL was the Qabalah , especially its numerological method of gematria.

He writes, "Many such cases of double entendre, paronomasia in one language or another, sometimes two at once, numerical-literal puzzles, and even on one occasion an illuminating connexion of letters in various lines by a slashing scratch, will be found in the Qabalistic section of the Commentary.

Now there was enough comprehensible at the time to assure me that the Author of the Book knew at least as much Qabalah as I did: I discovered subsequently more than enough to make it certain without error that he knew a very great deal more, and that of an altogether higher order, than I knew; finally, such glimmerings of light as time and desperate study have thrown on many other obscure passages, to leave no doubt whatever in my mind that he is indeed the supreme Qabalist of all time.

He considered the various gematria values of certain key words and phrases, overlapping between the English, Greek, and Hebrew languages, as evidence of the Book's praeterhuman origin.

It also claims to be the utterance of an illuminated mind co-extensive with the ultimate ideas of which the universe is composed. How could he prove that he was in fact a being of a kind superior to any of the human race, and so entitled to speak with authority?

He showed his KNOWLEDGE chiefly by the use of cipher or cryptogram in certain passages to set forth recondite facts, including some events which had yet to take place, such that no human being could possibly be aware of them; thus, the proof of his claim exists in the manuscript itself.

It is independent of any human witness. The study of these passages necessarily demands supreme human scholarship to interpret— it needs years of intense application.

A great deal has still to be worked out. But enough has been discovered to justify his claim; the most sceptical intelligence is compelled to admit its truth.

This matter is best studied under the Master Therion, whose years of arduous research have led him to enlightenment.

On the other hand, the language of most of the Book is admirably simple, clear and vigorous. No one can read it without being stricken in the very core of his being.

The more than human POWER of Aiwass is shewn by the influence of his Master, and of the Book, upon actual events: and history fully supports the claim made by him.

These facts are appreciable by everyone; but are better understood with the help of the Master Therion. The existence of true religion presupposes that of some discarnate intelligence, whether we call him God or anything else.

And this is exactly what no religion had ever proved scientifically. And this is what The Book of the Law does prove by internal evidence, altogether independent of any statement of mine.

This proof is evidently the most important step in science that could possibly be made: for it opens up an entirely new avenue to knowledge.

The immense superiority of this particular intelligence, AIWASS, to any other with which mankind has yet been in conscious communication is shown not merely by the character of the book itself, but by the fact of his comprehending perfectly the nature of the proof necessary to demonstrate the fact of his own existence and the conditions of that existence.

And, further, having provided the proof required. Crowley would later consider the subsequent events of his life, and the apparent fulfilment of certain 'predictions' of the book, as further proof:.

The author of The Book of the Law foresaw and provided against all such difficulties by inserting in the text discoveries which I did not merely not make for years afterwards, but did not even possess the machinery for making.

Some, in fact, depend upon events which I had no part in bringing about. Crowley believed that Jones' discovery of the critical value of 31 gave Crowley further insight into his qabalistic understanding and interpretation of the book.

Upon receiving notification of this discovery, Crowley replied:. CCXX has unfolded like a flower. All solved, even II. And oh! Based on several passages, including: "My scribe Ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of Ra-Hoor-Khuit" AL I , Crowley felt compelled to interpret AL in writing.

He wrote two large sets of commentaries where he attempted to decipher each line. However, he was not satisfied with this initial attempt.

He recalls in his confessions p. I understand at last that this idea is nonsense. The Comment must be an interpretation of the Book intelligible to the simplest minds, and as practical as the Ten Commandments.

Years later in while in Tunis , Tunisia, Crowley received his inspiration. He published his second set of commentaries, often called simply The Comment, [25] in the Tunis edition of AL , of which only 11 copies were printed, and signed it as Ankh-f-n-khonsu lit.

It advises the reader that the "study" of the Book is forbidden and states that those who "discuss the contents" are to be shunned.

It also suggests that the book be destroyed after first reading. Crowley later tasked his friend and fellow O.

Crowley's former secretary Israel Regardie argued in his biography of Crowley, The Eye in the Triangle , that Aiwass was an unconscious expression of Crowley's personality.

Regardie argued: "If Aiwass was his own Higher Self, then the inference is none other than that Aleister Crowley was the author of the Book, and that he was the external mask for a variety of different hierarchical personalities The man Crowley was the lowest rung of the hierarchical ladder, the outer shell of a God, even as we all are, the persona of a Star It seems to me that basically this Liber Legis is no different".

Regardie also noted resemblances between The Book of the Law and these latter holy books, such as the inclusion of "rambling, unintelligible" passages, "some repugnant to reason by their absurdity, and their jarring goatish quality".

In Crowley wrote: "It has struck me — in connection with reading Blake that Aiwass, etc. My "conscience" is really an obstacle and a delusion, being a survival of heredity and education.

When he rebelled against Christianity, "he must have yearned for qualities and characteristics diametrically opposed to his own. In The Book of the Law the wish is fulfilled".

The Book of the Law was therefore a "colossal wish-fulfilment". Regardie noted that the Book's rejection of Judaeo-Christian mores was completely in accord with Crowley's own moral and religious values and that in this sense "it is his Book".

Furthermore, although Crowley claimed to have initially objected to the Book's contents, Regardie said that he could not see what a person like Crowley would possibly object to.

Regardie referred to Crowley's statement: "I want blasphemy, murder, rape, revolution, anything, bad or good, but strong", and pointed out that The Book of the Law delivered all these things.

Regardie also argued that Rose's ability to answer Crowley's questions about Horus and the Qabala was not as remarkable as Crowley claimed.

Rose had been married to Crowley for eight months at this point and Regardie stated that Crowley may well have used Rose as a 'sounding board' for many of his own ideas.

Therefore, she may not have been as ignorant of magick and mysticism as Crowley made out. Charles R. The mind behind the maxims is cold, cruel and relentless.

Mercy there is none, nor consolation; nor hope save in the service of this dread messenger of the gods of Egypt.

Such is Liber Legis in letter and spirit; and as such, and in consideration of its manner of reception, it is a document of curious interest.

That it is in part but in part only an emanation from Crowley's unconscious mind I can believe; for it bears a likeness to his own Daemonic personality.

Journalist Sarah Veale has also argued that Aiwass was an externalised part of Crowley's psyche, and in support of this hypothesis quotes Crowley himself as saying:.

Ah, you realize that magick is something we do to ourselves. But it is more convenient to assume the objective existence of an angel who gives us new knowledge than to allege that our invocation has awakened a supernormal power in ourselves.

Veale also pointed out the similarity in rhythmic style between The Book of the Law and some of Crowley's own non-channelled writings.

In Magick in theory and practice , Crowley claimed that invoking the "barbarous names" in iambic tetrameter was very useful.

Many of his own poems are written in iambic tetrameter, such as this excerpt from "The Riddle", a poem to his former lover, Jerome Pollitt:.

Habib hath heard; let all Iran who spell aright from A to Z Exalt thy fame and understand with whom I made a marriage-bed.

Veale states that there are other similarities in writing styles besides the use of the same poetic meter. The fact that a supposedly discarnate intelligence just happened to have the same writing style as Crowley suggests that Aiwass may have just been part of Crowley's unconscious mind after all.

Scholar Joshua Gunn also argued that the stylistic similarities between the Book and Crowley's poetic writings were too great for it to be anything other than Crowley's work:.

This is a way of saying that the book was delivered by Aiwass whose number is both 93 and to Crowley, who is The Beast The facsimile manuscript of the Book is not, however, numbered , but XXXI 31 as the first chapter's verses are unnumbered in the original manuscript: that is, no verse numbers were dictated to Crowley for chapter one.

Jones Frater Achad , which is an exegesis of some of the qabalistic symbolism of the Book , whereas Liber is the edited strictly according to the editing instructions dictated as part of the text of the Book itself , printed form of the text: see The Equinox of The Gods for a full account by Crowley of the reception and publishing of the Book according to these internal instructions.

The original title of the book was Liber L vel Legis. Crowley retitled it Liber AL vel Legis in , when he also gave the handwritten manuscript its own title.

The original manuscript was sent on Crowley's death to Karl Germer, the executor of his will and head of the O.

On Germer's death no trace of it could be found in his papers. There matters rested until , when Tom Whitmore, the new owner of a house in Berkeley, California, began searching through the junk left in the basement by the previous owner.

Among the used mattresses, lumber, and outdated high school textbooks were two boxes of assorted papers and newspaper clippings dealing with Germer's affairs, the charter of the O.

Whitmore donated the papers to the O. How they found their way to a Berkeley basement remains a complete mystery.

Rossi and A. Lambert, The image multiplied , ch. Alberici and M. Guerrini, Biblioteca Leonardiana ; D. Brown, Leonardo's 'Last Supper': the restoration ; C.

Heydenreich, Leonardo: the Last Supper ; L. The work is a study of Leonardo's painting of the Last Supper; which he painted on a wall but not in fresco of the convent of Sta.

Maria delle Grazie in Milan between and This book was among the pioneering investigations of Leonardo's career. The text is in four Books, containing: I.

The plates show drawings: [I] male head portrait of Leonardo? In June the Royal Academy bought an early full-size copy of this painting currently attributed to Leonardo's pupil Giovan Pietro Rizzoli better known as 'Giampietrino'.

Christmas to Lady Day '. Leonardo da Vinci , Jesus Christ. Bible, N.

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    Termingemäß topic

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